Tadabur e Quran (English) - Molana Amin Ahsan Islahi (Courtesy: www.tadabbur-i-quran.org)

Surah Zumar

Central Theme and Relationship with the Previous Surah

This surah is the counterpart of the preceding Surah Su'ad. It begins
with the subject on which the last siirah ended. It is mentioned in Surah
Su'ad that this Qur'an is a great reminder for the people of this world; it
is reminding people that the Day of Judgement is certain to come; every
one will have to face their real Lord on that Day; so those who are
denying it today will very soon observe its veracity from their very eyes.
Surah Su'ad begins with this very topic that the Almighty has revealed
this Book in a thorough and elaborate way so that it can give its verdict
on the differences which people have created about tawhld
(monotheism); as a consequence, the truth will become evident and
those who because of their supposed deities have no fear of the
Hereafter are afforded with an opportunity to reflect on their fate before
it is too late. With respect to this premise, the surah mentions the
arguments in support of tawhld and also refutes polytheism and false
deities and portrays the dreadful fate which the Idolaters will meet in the
Hereafter. The siirah is based on tawhld, and the Day of Judgement is
mentioneddue its relationship with tawhld. This surah is among those
surahs of this group that were revealed in that period when the signs of
migration to Madlnah had come to the fore. Thus, this subject gradually
becomes prominent in the later surahs.

Analysis of the Discourse

Verses (1-4): The all-knowing and wise God has revealed this Book as a
final verdict to once and for all end the debate between monotheism and
polytheism. So people should worship and obey Him only. He alone is
worthy of worship and obedience. If people who have set up other
deities to procure the nearness of God are not professing faith in it, then
God will decide their fate on the Day of Judgement and they should
remember that God will not let liars and ingrates succeed on that Day.
God is far exalted to have sons and daughters. He is the one and only
and is enough to control the whole of the universe.

Verses (5-8): God has created this world with a purpose and there is
wisdom behind it. It is at His behest that alternation of night and day and

Surah Zumar

movements of the sun and the moon take place. It is He Who has created
man and it is He Who has created the means for His nourishment. If He
is the sole creator and Lord and He alone has knowledge of all the
affairs of His universe and is its Master, then where are people
wandering about running away from Him. People should remember that
God is not in need of their worship and gratitude; in fact, they
themselves are in need of Him; everyone is destined to return to God; on
that Day, no one will bear the burden of any other person; the Almighty
is fully aware of all the secrets and He will reveal each and every deed a
person did before him. When people are afflicted with some hardship,
they beseech God and when He delivers them of this hardship they
totally ignore Him as if they never had any relation with Him.

Verses (9-21): Glad tidings of success are given to God's servants who
are being oppressed by the miscreants of their nation merely because
they had professed in tawhTd. They are urged to adhere to their faith. If it
becomes difficult for them to live in this land, then the land of God is
spacious enough for them. He abundantly rewards those who remain
steadfast in His cause. After this, a declaration of acquittal is sounded
from the tongue of the Prophet (sws) to polytheism and polytheists. The
latter are warned of punishment and glad tidings are given to those who
adhere to the tawhTd. Finally, people who are denying the Qur'an and
the Prophet (sws) because of arrogance are warned. The source of their
arrogance is their worldly affluence.

Verses (22-35): The Prophet (sws) is assured that only those people will
profess faith in this Qur'an whose nature is alive; people who hearts are
hardened will not profess faith in it. They will reach the fate which is
met by nations that are destroyed for denying their respective messenger.
The Qur'an has fully explained in detail the reality of monotheism and
polytheism; Hell is the abode of people who still show stubbornness.

Verses (36-52): The Prophet is given assurance that if these people are
striking fear of their deities in him, he should tell them that God is
sufficient for his protection; no one can deprive him of God's mercy if it
has been ordained from Him, and if God wants to harm him in any way,
then no one can save him; hence, they should do what they want and he
will do what he wants; the decision rests with God.

It is explained that life and death is fully under God's authority; so the
Prophet (sws) should tell those who are banking upon the wrong notion
of intercession that intercession too is in under God's control. He is
directed to consign the matter of such people to God and is also advised
to pray for them.

The actual reason of arrogance of the arrogant is referred to: they think
that the wealth and status which God has bestowed upon them is the

Surah Zumar

result of their own planning; before them also were people who were
afflicted with this infatuation. When they were seized with God, their
planning could be of no avail to them. Wealth and sustenance is a gift of
God. Hence thanking Him is imperative on every one and this is what
tawhid entails.

Verses (53-61): People are reminded of the fact that losing hope in God
and seeking other deities and intercessors is not the correct way. They
should, in fact, turn to Him in all circumstances. He is very forgiving
and merciful. Hence before He seizes them, people should turn to Him
and profess faith in this magnificent Book which the Almighty has
revealed for their guidance. Otherwise, a day will come when they will
yearn to profess faith and severely regret their deprivation. However,
this shall be of no avail to them because the time for professing faith
would have passed.

Verses (62-75): This is the closing section of the surah in which it is first
explained that only God is worthy of worship; He alone is the Creator of
everything and the keys of the heavens and the earth are in His
jurisdiction. After this the Idolaters are addressed through the tongue of
the Prophet (sws) and told that they ask him to worship other deities
even though it has been divinely revealed to him and to other prophets
before him that the deeds of people who set up partners with God will
come to nothing. After this, the Idolaters are rebuked that they did not
recognize the majesty of God; they live on the intercession of false
deities. The fact is that when the trumpet is sounded everyone will fall
down unconscious. And when the trumpet is sounded again everyone
will rise up; the earth shall become radiant with the light of God; the
register shall be opened; prophets and witnesses will be called forth and
judgement will be passed between people with full fairness. After this,
the details of the circumstances of the dwellers of Hell and Paradise are
depicted.

Surah Zumar

Section I: Verses (1-8)

% °fj» f 4z u *Ujt & j$L\ 5^1 ji ^1 (^) 5,0)1 i5

(>• M ^ 51 5 p-* ^ j. ^=*4 51 JiJj ^uLi\ ji u jj^J

ji iSUtli ^ J-^ ^? jj&^i lajj jvixL 5l ^ 0") i 4 > ^ j*
jj£=4j^ j& j^l j>=4 jiu ,>j% oijUUi (i) jl^iJl j^ljil aiji

(0) jUlil jjjiJI ja Ml JLli JiM <_p jll^j (^pllli^klj JlUi <jp jl^

^Jjl) ji^*^*^ m3^I3 ^^iSl3 d**^ S"^"!3 o^*^ Cr° p ^=t-fl-L>-

J>% Sfj fi=u£ ^ aisl jlS IjjiU oi 0) 5 yj^ its ji Ml all M jAl^ aj

(*^=VJ (Jl p LSj*"' jjj 5 jjl3 jjr> "X3 J*^^ ^-^i Olj y^=^

4JJ Ji>j (jt? ^1 5^ ^* ^Ija *5jp- 1^1 j»J 4iJl 4jj ^ j4s

(A) jlUl i_->l^w?l ^ tiJul SLli i) ^ai-aj £Uj ji ^LjJl, ^C. J.^lJ ISijoi

This book is revealed in a thorough manner by God, the Mighty, the
Wise One. Indeed, We have revealed to you this Book with the decisive
truth; so worship God alone with sincere obedience to Him only.
Remember that only He is worthy of sincere obedience. Those who have
set up other protectors besides Him, say: "We worship them only so that
they may bring us nearer to God." God will resolve the issues on which
they are differing. God will not let liars and ungrateful to succeed. (1-3)

Had it been God's intention to create children, He would have chosen
whom He pleased out of His own Creation. God is exalted and lofty; He
is God, the One, the Almighty. (4)

He created the heavens and the earth with a purpose. He causes the
night to cover the day and the day to cover the night, and He has made
the sun and the moon obedient to Him, each punctually following a path.
Listen up! He alone is the Mighty, the Forgiving One. (5)

It is He Who created you from a single soul, then from its genre
created its pair and sent down for you eight different kinds of cattle

Surah Zumar

[both male and female]. He creates you in the wombs of your mothers,
one stage after the other in threefold darkness. Such is God, your Lord.
To Him belongs the sovereignty. There is no god but Him. So where are
you made to wander away? (6)

If you show ingratitude, God does not need you. Yet the ingratitude of
His servants does not please Him. And if you are grateful to Him, this
will please Him. And no soul shall bear another's burden. Then to your
Lord shall you return; so He will inform you what you have been doing.
He also knows the secrets of the chests. (7)

And when some calamity befalls man, he pleads to his Lord turning to
Him in penitence; yet when He bestows on him His favour, he forgets
what he had been pleading for and makes other deities God's equals in
order to lead men away from His path. Say: "Enjoy your disbelief
awhile; you will soon become the companions of Hell." (8)

Explanation

I have explained the word Jjj^j at an appropriate place in this tafsir
and pointed out that this word does not merely mean "to reveal"; it, in
fact, means "to reveal in an elaborate manner and with thoroughness."
This introductory verse is meant to assure the Prophet (sws) and warn
the rejecters of the Qur'an. The assurance meant for the Prophet (sws) is
that he has not authored this Book nor requested God to reveal it to him;
on the contrary, the Almighty Himself has revealed it to him gradually
and is still revealing it to him in this piecemeal manner; so he should rest
assured that He Himself will prove its veracity before others and pave
the way for this; the God Who has revealed it to him is not a helpless
being. He is powerful and dominant; He can do anything He intends to;
no one can impede His intention to materialize; however, together with
jlji- He is also ~£>-; hence, if the Prophet (sws) is facing hardships in
the cause of God or may face them in future, then He should deem that
there is some wisdom in this scheme; nothing happens without His
directive and all His actions are based on prudence and wisdom.

The warning sounded to the rejecters is that this Book has been
revealed with God in a gradual and thorough manner for the guidance of
people; this entails certain obligations towards it: people should give it
due importance and receive the light of guidance from it; if they adopt a
contrary attitude, then they should remember that this is not the petition

1. This book is revealed in a thorough manner by God, the Mighty, the Wise
One.

Surah Zumar

of a pleader; it is the ordinance of God that has to be obeyed at all cost;
He can do anything He wants; if in spite of this, He is giving respite to
the rejecters, it is only because His wisdom requires this.

J$L\ 4JJ ^1 (f) ^\ i &\ J^U C>\50\ %

ih=£ &\ 51 <J^j &\ Jl ^jiy>Q. ^1 ^ Oi^j

2 (f) jlK' yt> °ya iS-^ ^ ^ 61 ^ («-* ^* J* <*i^

The word Ji- here means "decisive word" and the word ^ here
means "obedience".

These verses address the Prophet (sws) and tell him that this Book has
been revealed to him as a decisive word. It has given its verdict
regarding the differences which have created by the innovators and the
polytheists in the concept of tawhid. This verdict is that the Prophet
(sws) should only worship God with sincere obedience to Him. It is only
He Who is worthy of sincere obedience. He is the creator and Lord of
everyone; He only He deserves to be worshipped and He who only
deserves to be worshipped should only be shown obedience to. It is
totally illogical that the one worshipped should be different to the one
shown obedience too. Just as it is essential that worship be sincere and
unadulterated, it is also essential that obedience be sincere and
unadulterated. It is not permissible to obey someone in defiance to God.

The reason that the Prophet (sws) is addressed here is that after the
revelation of this Book his path has been determined; he should tread on
it only; if others accompany him, it is well and good other he should
leave them alone; he is not responsible for them.

The words &il 51 J^j &\ Jl ^ ^1 ^a-v^ ^ tij* i>? ! <j^£-\ 5^13
djA&i jIa U j ^lu jti=J4 point to the fact that if there are some
people who are not accepting the judgement of this Book, then the
Almighty will pass His judgment on them on the Day of Judgement. The
reference is to people who have set up partners with God and have
invented this philosophical belief about them that they are not
worshipping them by regarding them to be God; they are only
worshipping them because they are a means to procure God's nearness.

2. Indeed, We have revealed to you this Book with the decisive truth; so
worship God alone with sincere obedience to Him only. Remember that only
He is worthy of sincere obedience. Those who have set up other protectors
besides Him, say: "We worship them only so that they may bring us nearer to
God." God will resolve the issues on which they are differing. God will not let
liars and ungrateful to succeed.

Surah Zumar

Consider next the part: jllS <l>i& y& °y> iS-^e ^ ^ 51- The verb l£j4j is
also used in the Qur'an at many places to connote making someone
succeed in his objective. I have explained this at an appropriate place
of this tafsTr.

A principle statement is given regarding the judgement that will be
passed about these people on the Day of Judgement: the Almighty will
not make liars and ingrates succeed. The liars here refer to those who
forged this lie on God that He has made such and such His partners even
though the Almighty has not revealed any such testimony in their matter.
The ingrates referred to here are the ones who received all their favours
and gifts from God yet they thanked others instead of God for them.
Both these attributes are of the polytheists and are necessarily found in
every polytheist. The verse says that these people are denying the
Qur'an and the Prophet (sws) on the basis of the conceited notion that if
ever the Day of Judgement comes, they will procure the nearness of God
through their deities; the fact is that no hope of such liars and ingrates
will materialize with God.

This verse insinuates at a belief of the polytheists: they worship the
angels after regarding them to be daughters of God and think that they
are a means of winning favour with God; these foolish people have not
even cared to think that if God wanted to produce children for Himself
why would He have created daughters; He would have selected the best
of His creations for this purpose. The word f £\^LL refers to the fact that
He is exalted and beyond such ascriptions and needs. He does not need a
son or a daughter or any partner or helper. He is sole and singular and
has the power to fully control the affairs of this universe.

(O)jlHSl Jjj^iyfc y\ JLli J4-^ <sj& S'J^d ^^'J^j
God has not created the heavens and earth without a purpose. Hence it

3. Had it been God's intention to create children, He would have chosen
whom He pleased out of His own Creation. God is exalted and lofty; He is
God, the One, the Almighty.

4. He created the heavens and the earth with a purpose. He causes the night
to cover the day and the day to cover the night, and He has made the sun and
the moon obedient to Him, each punctually following a path. Listen up! He
alone is the Mighty, the Forgiving One.

Surah Zumar 8

is not possible that vice and virtue, falsehood and truth not be dealt with
separately nor is it possible that a person whatever his beliefs and deeds
may be secure for himself high status before God on the basis of some
intercessors. If this were so, then this world becomes a meaningless
place, and it is beyond the majesty of a wise and a just creator to do
meaningless things.

The words j^HJij ^^lill^Llj jjjl jpjl^l & j*J=4

JLlJi Ji-N <sj£ imply that no one should remain in the misconception
that after the creating the world, the Almighty became a mere spectator
to its affairs or is aloof from its affairs; the fact is that it is He alone Who
covers the day by the night and covers the night by the day; it is He Who
has put the sun and the moon in the service of man and all the heavenly
bodies move in their orbit according to a systematically prescribed time-
table. Nothing can dare deviate from this time-table for a second.

The words jUill y„yS\ y> Ml ask the people to listen up: God is
powerful (y>jc-) as well as very forgiving (jilt). Since He is powerful,
no one can have access to Him without His permission nor intercede for
someone. Since He is very forgiving, He will Himself forgive people
who become worthy of forgiveness; they will not require the services of
any intercessor.

This verse further explains what is said in the previous one: when God
is the Creator and He alone has set up this whole system of providence
for His creatures and only He has knowledge of each and every thing,
then on what basis can some other being become the Lord. Why do
people who acknowledge all these obvious facts lose their senses by
imputing partners to Him?

The words l&4-jj> J*=- Ij %^=^j <y> imply that it is God

Who has created every one from a single soul, and then created its mate
from the same species. All humanity is born of Adam (sws) and the

5. It is He Who created you from a single soul, then from its genre created its
pair and sent down for you eight different kinds of cattle [both male and
female]. He creates you in the wombs of your mothers, one stage after the other
in threefold darkness. Such is God, your Lord. To Him belongs the
sovereignty. There is no god but Him. So where are you made to wander away?

Surah Zumar

Creator of all humanity is the Almighty. Moreover, it is God Who
created Adam's mate from his species. When the Creator of everyone is
God and no one denies this fact, then from where does the provision of
other deities arise?^

The words 'K^> <^=^ dy>\j refer to the fact that the

Almighty Who has created man also made arrangements for his
nourishment and sustenance. It was not that after creating him, He made
some others responsible for this task. All these cattle on which depends
their livelihood and economy have been created by Him and no one else.

Here the words J==& jjil (He sent down for you) are used in the way
the words Joji-I \siy\ (We sent down iron) are used in Surah Hadld
(57:25). This style is employed by the Qur'an for many objects and the
purpose is to direct the attention of people to the real source: it is God
Who sends down all things. He sent down iron and as a result it was
produced in the earth and from it man was able to invent various types
of armour. Similarly, He sent down the cattle and as a result they spread
in the earth to fulfill the economic needs of man. It is this perception of
reality which inculcates true gratitude in man otherwise man's
observation is often entangled in the immediate cause and source of
things, and he forgets his real Lord.

Consider next the expression: Qui The word ^jj (singular of
refers to a pair as well as to the individual member of a pair. Here,
it is used in this latter meaning. In Arabia, four types of domestic cattle
were very common; among the smaller breeds were goats and lambs and
among the larger ones were buffaloes and camels. The word aUsi was
used for these animals. If both genders of these species are counted, they
come out to be eight. The Arabs mostly depended on these animals for
their livelihood. For this reason, the Almighty referred to them while
reminding the Arabs here of His providence. If more details are required
on this topic, readers may look up my explanation of verses 143-144 of
Surah An 'am.

After reminding people of God's creativity and His providence the
words are meant to remind them of God's power, skill and all
embracing knowledge. It is said that it is God Who makes the foetus
pass through various phases of creation in the wombs of mothers in three
layers darkness. These phases of creation are referred to in the following
words in Surah Mu'minun:

liUaC. AjubUi Ij^flii^S Ajub^a AjLL*JI LiLL^tS 4_aic- AjjJaSJi LiiL>- j^j

Surah Zumar

0

10

Then We make the sperm into a clot of coagulated blood, then We
make the clot into a lump of flesh, then We create bones in this lump
of flesh. Then We clothe the bones with flesh, and then We bring it
forth as another creation. (23:14)

The three layers of darkness refer to the membrane, the womb and the
hollow in which the womb is enclosed. The implication is that the skilful
hand of God does not demonstrate its creativity in the light of the sun; it
does so in within an area covered by three layers. This bears witness that
God's knowledge embraces everything.

The words <3 ^'JJ^ j,^ y» sJi N ilO aJ °<J=£j ^^jS refer to the fact
that the God Who has done all these favours on these people is their
Lord and Master; He owns everything and to Him belongs the dominion
of the heavens and the earth; none else than Him is worthy of worship;
so what then makes them lose their senses and they deviate from the
right path and stray into error. Use of the passive verb 5 ^'J^> ls meant to
convey that after these manifest facts there was room for anyone to err,
but they have consigned their reigns to some devil who is leading them
into darkness and taking them away from the truth.

<*_s^ Oj— f^*': f ^iy-j^ f^ij til ' JJJ "jj 'J jjr 1

6 (V) jjJov^I

The word \ /J<^c here connotes "ingratitude" and "thanklessness". The
word \ j^xiS occurs in contrast to it and as such delineate its meaning.
What is implied is that no one has any role in creating man and in
nurturing Him; if, in spite of this, people are showing ingratitude to Him
by ascribing partners to Him, they should remember that they are in no
way harming God. He does not require their gratitude or ingratitude; He
does not need them; it is they, on the contrary, who need Him. If they
are grateful to Him, He will be pleased with this attitude and will bless
them in this world and also richly reward them in the Hereafter. If they

6. If you show ingratitude, God does not need you. Yet the ingratitude of His
servants does not please Him. And if you are grateful to Him, this will please
Him. And no soul shall bear another's burden. Then to your Lord shall you
return; so He will inform you what you have been doing. He also knows the
secrets of the chests.

Surah Zumar 1 1

are ungrateful to Him, then they should remember that God does not like
this attitude from His servants and they will have to face its
consequences. t

The words ll> ^L=^l ° ( J=^>-y> ^=4j Ji jLi iSj^ jjj jj5
jjjmi)! oil. Lie. Ail imply that each soul is itself answerable to

God; no one will be answerable for any other person. If they think that
their deities will intercede for them before God and save them from His
wrath then this false hope will never materialize. The Almighty will
present the account of each person's deeds before him. He has full
knowledge of the secrets found in the hearts of people. Neither does He
need to ask a person for any information about another person nor will
there be anyone who will add anything to His knowledge about some
other person.

7 (A)/J1

This verse expresses sorrow and wonder on the attitude of
ungratefulness of man: strange is his matter; whenever he is afflicted
with some hardship, he pleads to God with great humility and devotion;
however, as soon as God delivers him of this affliction and blesses Him
out of His grace, he forgets this state and ascribes the favours blessed to
Him by God to associates of God; in this way, he deviates from the path
of God and also causes others to deviate from His path. Here since the
attitude of the leaders of the disbelievers is under discussion, hence the
transitive verb is used. It means that they lead others astray; this is
inclusive of the fact that they themselves are already astray.

This topic is discussed in the following words ahead:

So when man is afflicted with some sorrow, he calls out to Us. Then
We look upon Him with favour from Ourself, he says: "I acquired

7. And when some calamity befalls man, he pleads to his Lord turning to
Him in penitence; yet when He bestows on him His favour, he forgets what he
had been pleading for and makes other deities God's equals in order to lead
men away from His path. Say: "Enjoy your disbelief awhile; you will soon
become the companions of Hell."

Surah Zumar 12
this through my planning." (39:49)

Human nature is aware of just one God. So whenever a person is in
real need, He turns to this God and pleads and invokes Him. However,
once a person is relieved of his hardship he forgets it and also becomes
indifferent to God. He then ascribes the favour bestowed to him by God
to other supposed deities or to his own capability and intelligence and in
this way himself becomes a partner to God.

Prior to the words jlSJI fy» iHI} *>LJJ QjaL=u ^uS jl, the address

was general; however, since the purpose was to direct attention to the
state of those addressed, the Prophet (sws) was directed in the above
words to inform them that in spite of their ingratitude and disbelief they
shall be given respite so that they can benefit from the favours of God
for sometime; eventually, they will become the fuel of Hell and it will
punish them fully for all their blunders.

Section II: Verses (9-20)

First, attention is directed at the fact that people who have invented the
beliefs of polytheism and intercession have actually equated the
righteous with the wrong-doers, even though this is self-evidently
wrong. People having vision and understanding and those who are slaves
to their desires cannot be equal in the sight of God.

After this, Muslims who at that time were inflicted with all kinds of
oppression and injustice are assured and told to persevere on tawhid; they
shall be richly rewarded from God and if it becomes difficult for them to
live in their land, then they should rest assured that vast is God's earth.

After this, a vehement declaration of acquittal from polytheism and
polytheists is made through the tongue of the Prophet (sws). The
purpose is that it becomes evident to the disbelievers that they cannot
make God's servants submit to polytheism through coercion and
oppression.

At the end, Muslims are given glad tidings of success and assurance is
sounded to the Prophet (sws) that his call will only appeal to men of
understanding; it is not his responsibility to guide those who have
become the fuel of Hell because of their evil deeds. Readers may study
the subsequent verses in the light of this background.

Text and Translation

Surah Zumar

13

jjjJl ^Lc- b J3 (^) c_JbJ^I IjJjI^p -Uj UiJ, o_H^ * 6*- J Or^f

Oj_^u^ji (jjj ^iLoij (j^3!3 ?^*> <3 ^ji>^>-^ ^=43

0^ <^?|3 0^) 6^ ^ U^i^- £^ ^4-^ 0* til J* (V) v^-^e- J£? ^j^ 1

j^f oa) ^u^i ijjf I* ^°jYj &\ liiii jjjSi (iyj! inif 4^

SlaLJl 4jJi e-ai^ ^ ^ -^3 t>5 e5 Uij* i>*

Can he who spends the night humbly kneeling and prostrating before

his Lord, who fears the Hereafter and hopes to earn the mercy of his
Lord [and others devoid of these traits be equal?] Ask: "Are those who
have knowledge and vision equal to those who have none?" Only men of
understanding can be reminded. (9)

Say: "O Believers! Fear your Lord. Those who do virtuous deeds in
this world shall receive a good reward in the Hereafter. And vast is
God's earth. Those who persevere with fortitude shall be recompensed
without measure." (10)

Say: "I have been directed to worship God with sincere obedience and
I have been directed to be the first Muslim." Say: "I fear, if I disobey my
Lord, the torment of a fateful day." (11-13)

Say: "God alone I worship with His sincere obedience; so you may
worship others besides Him whom you want." Say: "The real losers are
those who put themselves and their kinsfolk in loss on the Day of
Judgement. Bear in mind that this is the real loss. For them, there shall
be sheets of fire from above them and also from beneath them! It is this
from which God is warning them of. O My Servants! Thus Fear Me
alone." (14-16)

And those who abstained from getting entangled in worshipping al-
Taghut and remained devoted to God, there are glad tidings. So give
glad tidings to My servants who listen carefully to what is said to them
and follow what is the best in it. It is they whom God has guided and it

Surah Zumar 14
is they who are men of intellect. (17-18)

He who has become worthy of punishment [and is in Hell], will then
you be able to rescue him who is in Hell. However, those who fear their
Lord shall be lodged in embellished lofty mansions. Streams will be
running below them. This is a certain promise of God. God does not
break His promise. (19-20)

Explanation

I have explained at a number of place in this tafsir that a part of the
discourse is suppressed in such interrogative sentences that can be
revealed from the emphatic words of the speaker. An example of this
style can be seen in verse 22 ahead. Such a style testifies to the firm
conviction of the speaker, and it is also evident from this that there is no
room for any difference of opinion for the addressee in response to this
question. Moreover, a part of the discourse becomes evident without
even expressing it.

If this interrogative style of the verse is unveiled, then it would mean:
Can the one who humbly and obediently spends the night while
prostrating before his Lord and while standing and the one who fears the
Hereafter and is hopeful of God's mercy be equal to the one who is
engrossed in his arrogance and has no fear of the Hereafter nor gives
importance to God's mercy?

It automatically emanates from this question that the two cannot be
equal, and this is such an obvious reality that the addressee cannot negate
it. However, in spite of this, these foolish people by inventing the belief of
polytheism and intercession have equated the two. This is because if
salvation in the Hereafter depends on the intercession of the deities
instead of on faith and righteous deeds, then neither does the fear of God's
justice remains nor is there any need for faith and righteous deeds.

After studying the style of the verse and its occasion and context, let
us now analyze its components.

The real meaning of cjJI is to be humble and modest before God. This
is basically a spiritual state the best expression of which is found in the

8. Can he who spends the night humbly kneeling and prostrating before his
Lord, who fears the Hereafter and hopes to earn the mercy of his Lord [and
others devoid of these traits be equal?] Ask: "Are those who have knowledge and
vision equal to those who have none?" Only men of understanding can be
reminded.

Surah Zumar 15

prayer, especially the night ones. The condition JjJI has been
specially imposed because the night prayer is free of pretence. So the
humility of people who diligently adhere to it is beyond doubt.

The words llslij Ijo-UL portray the prayer of these people: at times, they
are in prostration and at times they are standing. They also express their
restlessness and anxiety: when others are in deep slumber in their
comfortable beds, these people stand and prostrate in prayer before their
Lord to obtain His pleasure.

The words &j JrlriJ " a 'J^ depict the inner state of their
prayer: the fear of the Hereafter and hope of God's mercy has made
them restless and as such at times they are in prostration and at times
standing before their Lord while forsaking their beds.

It should be borne in mind that a person's relationship with God
remains balanced as long as it remains between fear and hope. If any of
the two becomes dominant, the balance is disturbed. If the element of
hope becomes dominant, a person becomes indifferent to God's justice
and. This opens the doors to creed of irja', in fact profanity. If the
element of fear becomes dominant, a person loses hope in God and
becomes pessimistic; this too breeds many evils. Long is the list of the
problems that have arisen among previous nations because of this
imbalance. The Qur'an has alluded to them, and I have been directing
the attention of the readers to this.

The words hy&i ^ Cf.^j Oj-^v iji^

Ja help unveil the

suppressed part I have referred to earlier. How is it possible that people
of knowledge and people without knowledge become equal in the sight
of God? It automatically follows from this that in the eyes of the Qur'an
men of knowledge are the ones who are mentioned by the words: y> ^y>\
j^y^j UjIIj Ijo-UL JjJI JLjll Those who are devoid

of this traits are, in the view of the Qur'an, devoid of knowledge even if
they are able to travel to the moon and Mars. The reason for this is that
the real knowledge needed to be guided in life is that a person knows the
origin of this universe and its end as well as the attributes of its Creator
and the nature of relationship he has with Him. If he is able to get hold
of the key to this matter, he will be able to understand the object and
purpose of his life. However, if he is not able to acquaint himself with
this knowledge he will wander in the dark even though he may travel to
the farthest frontiers of space.

The words <-jUJN1 1£ 11:1 point out that the above stated facts are

very clear; however, in order to accept something its mere clarity is not
sufficient; it is essential that the addressees have intellect and also use

Surah Zumar

16

their intellect to listen to and understand these facts. People who are
devoid of both knowledge and intellect can never learn a lesson from the
clearest of facts. In this regard, the Prophet (sws) is also assured that if
these people are not benefitting from the reminders of the Qur'an, then
neither he nor the Qur'an is at fault; it is these people who are dunces
and thick-headed.

&\ <Jpj\j &l>- uioM ojjs (j \jLl>-\ (jjjJJ I ^=4j ^

After expressing lack of hope in the attitude of the Quraysh, assurance
is sounded to the poor Muslims who were being harassed by the
Quraysh. The Prophet (sws) is directed by God to tell His servants to
keep fearing their Lord. In other words, the foolish by inventing the
beliefs of polytheism and intercession have made God's justice and
reward and punishment totally meaningless; however, these servants of
God should continue to fear Him. Those who lead a life of piety ad
virtue in this world will find a great reward for themselves in the
Hereafter. As for those who are living in a fool's Paradise by relying on
false intercessions, they will witness the fate of this foolishness.

The words AiLJj J°^3 point to the fact that they should patiently
endure the hardships and difficulties they are facing or will face in future
from their enemies. They should not lose hope if they see that living in
their own country has become impossible for them. Vast is God's earth.
If it is not possible for them to practice their religion in this city, then the
Almighty will guide them to another land where they will be able to
worship God without any fear and danger.

It is evident from this verse that this surah was revealed in that period
of conflict between the proponents of good and evil in which it was
becoming difficult for the Muslims of Makkah to live there and they
were beginning to contemplate about their future. At that time, the
Almighty comforted them that if the inhabitants of this city turn them
out, they should rest assured that another land would welcome them.
This subject has already been discussed in this very context in Surah
'Ankabiit in the following words:

9. Say: "O Believers! Fear your Lord. Those who do virtuous deeds in this
world shall receive a good reward in the Hereafter. And vast is God's earth.
Those who persevere with fortitude shall be recompensed without measure."

Surah Zumar 17
O Servants of Mine who have professed faith! Vast is My earth; so
adhere to My worship. (29:56)

The words <_jL1>. JJu 5 /j}^>\ <iji sound an assurance: though
the path of truth is afflicted with hardships and trial; yet servants of God
who persevere in these trials will be blessed with a reward well beyond
their hope and imagination; today they cannot conceive of its extent.

After giving glad tidings to the Muslims, these verses declare their
aloofness from and severing of ties with their opponents. The Prophet
(sws) is told that there is no more any need to pamper his opponents; he
should clearly spell out to them that he has been directed to solely
worship God alone in order to sincerely obey him and has also been
directed to be the first one to profess faith in Islam irrespective of the
attitude others adopt. This directive was given to the Prophet (sws) at
many instances in the Qur'an; in fact, it was given to him on the very
first day of his prophethood. In the beginning of this surah as well, it is
mentioned very clearly as well in the following words: \sJjil
JA\L\ & ^1 & Liiie. oliAj jiu (r-T (Indeed, We

have revealed to you this Book with the decisive truth; so worship God
alone with sincere obedience to Him only. Remember that only He is
worthy of sincere obedience. (39:2-3))

Each of the two verses under discussion contains two directives: to
worship God and to become the first Muslim. In other words, the
Prophet (sws) has been directed towards both imdn and islam and has
been directed to become the first Muslim; for this reason he has
embraced the yolk of obedience; it is now up to others to become his
supporters or else meet their fate. It needs to be kept in mind that it is the
exact requirement of a prophet's status as a prophet that he be the first to
accept the imdn and islam he invites others to. For this reason, his status
is that of the first mu'min and muslim.

The Prophet (sws) is told that he should inform them that he cannot
disobey what he has been directed to do; if he does so, then he fears the

10. Say: "I have been directed to worship God with sincere obedience and I
have been directed to be the first Muslim."

11. Say: "I fear, if I disobey my Lord, the torment of a fateful day."

Surah Zumar 1 8

punishment of a very tough day; they should understand that they too
have been given this directive through him and that he has delivered this
to them; if they continue to be defiant to God and show indifference to
the punishment of the Day of Judgement, then they should do as they
like; neither will he stop them nor is he responsible for their faith.

jJl 51 (y ^» \ y£zA% (M) 2s iic-l 4jjl Js

This in very clear words is a declaration of acquittal and severing of
ties by the Prophet (sws). His proclamation is that he, according to the
directive received from God, worships God alone and obey Him only
and invites people to this as well; if they do not listen to him, then they
are free to worship whomever they want to; he stands acquitted of them.

The Prophet (sws) is also told to inform them that the real losers are
the ones who have put themselves and their family in loss on the Day of
Judgement. In other words, all other losses are temporary and transient
and can be compensated for; however, the loss on the Day of Judgement
is eternal and everlasting; hence, unfortunate are the people who are
ruining their Hereafter at the expense of a few blissful days of this
world.

The addition of °^Aa\ to ^'./iVi is meant to point out the fact that each
person is responsible not only for himself but also for hjs family. The
following words of the Prophet (sws) explain this fact: l^aKj gJJ p^=&> Ml
\c. JjjU (Beware that each of you is a shepherd, and each person
will be held accountable for his herd.) 13 This responsibility entails that
each person should not be for worried for his own salvation but also for
that his family. If a person sets a bad example for his family or through
his own influence drives them to the wrong path, then he not only is
responsible for his own doom but also of that of his family.

The words 5i*i)l {&&-\ y> dJJS Ml imply that people should listen up
that real loss is the one they will encounter in the Hereafter. In other
words, today these people are turning a deaf ear towards this call of truth
because they think that if they accept it, they will have to forsake many
of their worldly interests; the fact is that this is no loss; in fact, real loss

12. Say: "God alone I worship with His sincere obedience; so you may
worship others besides Him whom you want." Say: "The real losers are those
who put themselves and their kinsfolk in loss on the Day of Judgement. Bear in
mind that this is the real loss.

13. Al -Bukharl, Al-Jami ' al-sahih, 412, (no. 2554).

Surah Zumar 19

is one whose result is eternal deprivation.

The fact mentioned in ^j-o il has already been explained earlier:
the only acceptable worship to God is one which is also accompanied by
His sincere obedience. If a person worships God but obeys the directives
of others that are against God, then such worship has no weight with
God. Similarly, even in obedience sincerity is essential. If God is obeyed
merely to show off or because of some worldly interest, then such a
hypocritical obedience too is not acceptable to God.

Here I would like to point out something regarding the recital of the
word j^j. It should be recited the way it is in the verse (}j °°^o
(1 :\'\) ^ because it is established that the Prophet (sws) would pause
at the end of a verse. The opinion of Sibawayah that such a suppression
is specific to a couplet is not correct in my view. Several examples of
such suppression are found in the Qur'an.

The word Jill is the plural of Its actual meaning is llilc (one that
covers).

The verse depicts the fate of the losers mentioned in the previous
verse. It is said that fire will be their bedding and fire will be there
covering. Fire in various layers will enwrap them from above and from
below; it is this thing with which God warns His servants of. In other
words, it is not something trivial which should be dismissed by making
fun of. After this it is said in a very earnest tone: "My servants! My
punishment is something very severe; so protect yourselves from it."

(W) iUc- yijl ijjjJLLl! 1$ 4AJl (Ji IjJ^lj I&jIIjo q\ OjcAJaJI \J^>-\ Cyi^J

> i ^ i i & ' i t ^ o &

\J>j\ jL* clbJjlj ^ j1-S>Ha jjjjji ti^jl C)j3L^li JyLSl 5j*-^--4

15 (U) ^1^1

14. For them, there shall be sheets of fire from above them and also from
beneath them! It is this from which God is warning them of. O My Servants!
Thus Fear Me alone."

15. And those who abstained from getting entangled in worshipping al-
Taghut and remained devoted to God, there are glad tidings. So give glad
tidings to My servants who listen carefully to what is said to them and follow
what is the best in it. It is they whom God has guided and it is they who are
men of intellect.

Surah Zumar 20

I have already presented the details regarding the meaning of the word
cjjt\& in verse 256 of Surah Baqarah and verse 51 of Surah Nisa'. It is a
comprehensive word to denote anything that is anti-God whether idols,
deities, devils and jinn or leaders who lead people away from the
worship and obedience of God.

Here in contrast to the losers whose fate is mentioned earlier, the
sincere are mentioned. They are also given glad tidings of eternal
success and are also lauded for their qualities which made them worthy
of these glad tidings. It is said that all those servants of God who desist
from worshipping others and devote themselves to God with full
sincerity should be given glad tidings; so the Prophet (sws) should
deliver these glad tidings to them on behalf of God that they will be
blessed with eternal success.

The words dj*-^ JjlSl (jJk^II ^all depict their upright nature

that made them eligible to God's guidance and glad tidings. It is said
that these people instead of fighting and showing aggression to the
person who presents them his views, listen carefully to him and follow
every sound thing said to them. f

The words iul ^a\3Js, jjjJl tiUjl say that the reward of their uprightness
and of their attitude of loving the truth was that they valued the Qur'an
revealed by the Almighty as guidance to mankind and God blessed them
with this guidance.

The words ^UNl 1a liWjlJ point to the fact that it is these people
who are men of understanding and only such people can benefit from
God's reminder. This is exactly what has already been said earlier in
verse nine thus: ^jUJNI 1j)J1^5jco Uj| (only men of understanding can be
reminded). In Surah Su'ad too, it is similarlv sai

: rA) Ijljl Jpj^Jj (This is a blessed Book which We

have revealed to you so that people may reflect upon its verses and that
those of understanding would be reminded, (38:29)).

This verse sounds an assurance to the Prophet (sws) that the qualities
of those who receive God's guidance are the ones stated above. As for
those on whom the law of God shall be implemented it is as if they have
entered Hell; so does he want to deliver such people from Hell who have
been seized by this punishment? The expression l_>|1*JI refers to the

16. He who has become worthy of punishment [and is in Hell], will then you
be able to rescue him who is in Hell.

Surah Zumar 21

overall verdict of God which He delivered in response to the challenge
thrown by Satan. The Almighty had told him that whoever follows him
from among men or jinn will be admitted to Hell together with him. In
other words, this overall verdict has been given; it is absolutely certain
and unalterable. Those who have become its targets will necessarily end
up in Hell. Who can deliver them?

jt^i l^atf- ^ (jjf- £ali uV£ 14S^3 d>'j£. jLgJ \yj>\ o#=^

The particle here is for emendation.

The word Slili here means "furnished". In Arabic, just as the
expression jl^—JI ^j— j means "to build a house", it also means "to furnish
a house". Our exegetes have not paid attention to this second meaning;
however, parallels exist of this meaning not only in the Qur'an but also
in classical Arabic. Further ahead at an appropriate place I will present
its details.

The word &\ Icj is declined in the accusative from a suppressed verb
and is meant to emphasize it.

In contrast to the punishment and torment mentioned earlier in verse
sixteen for the disbelievers by words °^£- {y> Jil» <y ^

JiH, the reward of those who feared their Lord and abstained from
polytheism is mentioned here. The verse says that there will be multi-
storied buildings for them below which streams would flow. This is the
firm promise of God and God never breaks His promises.

Section III: Verses (21-35)

In the succeeding verses, the reason which led the disbelievers to show
indifference to the Qur'an is attacked: it is their love for this transient
life which has hardened their hearts because of which they have an
aversion for the truth. Otherwise the Qur'an is a great favour. The hairs
of those who have capability stand on their ends. The stone-hearted,
however, will be deprived from the Qur'an and will face the punishment
of destruction which is destined for nations of messengers that deny their
respective messenger. The Qur'an has delineated all the facts in the best

17. However, those who fear their Lord shall be lodged in embellished lofty
mansions. Streams will be running below them. This is a certain promise of
God. God does not break His promise.

Surah Zumar 22
of styles. Those who are opposing it will be taken to task. Blessed are
those who are accepting this truth. It is these people who fear God and
for them is the best reward.
Readers may now proceed to study the verses.

Text and Translation

laASitf- Icjj K> <J?j^\ (j £^^5 ^SCLU ftUJtJi {ye Jijil Alii O^J/ ^

^*l^aj Zj,\£j> I^jIM^ doji-l {y>*>-\ 45^ ^ (^) t ^^ > J*-^ 3 <3 ^1}^ ^

>_->\ jJt3\ ^4>^J (Ji^ (J^-S^ (^V) ilft ^ a) Ui Alii JULj ftUiS ^ Aj t^J^J

4ASl ilir^ 5 (^) Oj^j ^jf ^>\y (^V) Oj^j^f

Jj AiJ JujU jUjH3 (J^P *-^3j Oj-^Utii s&'jL Kg ikLj

JJX- fUlla^ fJJ f^=^l (^') ^* (^) Oj-^V ^

jjluJl o*l>- jj-u^^ 4-il5j aIs! <Jp il j l5' ^yL? jUJii ^=vj
aJ6^ 5-gi-<-j (Vt) oi^JUJi dlji (iAJi lie. 5j*Ut3 u ^ (rr)

(VO) j jilio I jj^ jjl fiiy&J ! J^-^

Do you not see that it is God Who sends down water from the sky, and
then brings forth fountains through it in the earth. Then from it produces
crops of various kinds; then they dry up and you see them turn yellow.
Then He crushes them to pieces. Indeed, in this is a great reminder for
men of understanding,

Are they whose hearts God has opened to Islam hence are on a light
from their Lord [and those who hearts are hardened be equal to one
another.] So devastation is for those whose hearts are hardened against the
remembrance of God! It is these people who are in manifest error. (22)

Surah Zumar 23

God has revealed the best of scriptures in the form of a Book uniform
in style [whose surahs occur in] pairs. The hairs on of skins those who
fear their Lord stand at their ends. Then their bodies and their hearts
while being softened tilt towards the remembrance of God. This is God's
guidance through which He guides whom He desires. And he whom
God leads astray shall have none to guide him. (23)

Can he who makes his face a shield to the grievous punishment [and
he who is protected from it be regarded equal?] And such wrongdoers
will be told: "Taste the punishment of your earning." (24)

Those before them also rejected so the punishment overtook them
from where they could not have even imagined. So God made them taste
humiliation in this life and the punishment of the life to come is more
terrible. Would that they but knew it. (25-26)

And We mentioned in this Qur'an all kinds of parables so that they
may take heed: in the form of an Arabic Qur'an free from any
complexity so that they may can be protected from the punishment. God
states a parable of a slave who has many masters having different
objectives and another slave who is in the total ownership of one master.
Can both of them be alike? Only God is worthy of gratitude; however
their majority does not understand this reality. (27-29)

You are to die and they too are to die. Then, on the Day of Judgement
you will present your dispute before your Lord. Then who can more
wrong their souls than people who invented a falsehood about God and
denied the truth when it came to them? Will not the abode of such
disbelievers be in Hell? (30-32)

And he who came with the truth, and those who attested to it, these
people are the ones who fear God. Their Lord will have for them all that
they desire. This is the reward of people who act befittingly so that God
may drive away the evil consequence of their deeds they did and
befittingly reward them of their deeds they did. (35)

Explanation

This verse reminds the rejecters of the Qur'an that the fate the Prophet
(sws) is warning them of at that time seems far-fetched to them; they are

18. Do you not see that it is God Who sends down water from the sky, and
then brings forth fountains through it in the earth. Then from it produces crops of
various kinds; then they dry up and you see them turn yellow. Then He crushes
them to pieces. Indeed, in this is a great reminder for men of understanding,

Surah Zumar 24
so intoxicated with their success that they cannot think from where their
dominance would see its doom even though they are continuously
witnessing the fact that everything of this world is temporary and mortal.
Rains pours down; from it streams of water gush forth from the earth as
a result; then various kinds of vegetation and crops spring forth; later
they begin to dry out and become pale; then the Almighty reduces them
to bits and pieces.

The word jljil also means "types". Research on this meaning of jljil
has already been discussed at an appropriate place of this tafsTr.

The expression JJLJI would mean cr +^>\ j 1>-1 (the vegetation
started to dry out) ; f

The words ^jUNI JjN <Sy ^ <j, 51 refer to the fact that there is a
great lesson for men of understanding in this observation.

The greatest reminder in this observation is that all the pleasures and
joys of life are absolutely temporary and transient; hence instead of
being lured away from them a person of intellect should direct his
attention to the Being Who brought all these things into existence and is
not dependent on any thing for His existence.

The second reminder found in it is that it is the natural obligation of
people to thank their Lord Who made this arrangement in this world for
their sustenance and nourishment; moreover, they should not express
this gratitude to others.

The third reminder found in it is that the God Who has made this
arrangement and has put everything between the heavens and the earth
in the active service of people will not leave them go scot-free; in fact,
there must come a day in which He will hold each person accountable
for his good and evil deeds and reward or punish him according to the
requisites of justice.

Here these points are enough to understand the context of the
discourse. Other aspects found in this example have been explained at
their appropriate place and one particular aspect shall be explained in the
next verse.

This verse sounds an assurance to the Prophet (sws) that divine

19. Are they whose hearts God has opened to Islam hence are on a light from
their Lord [and those who hearts are hardened be equal to one another.] So
devastation is for those whose hearts are hardened against the remembrance of
God! It is these people who are in manifest error.

Surah Zumar 25
benefits are received in accordance with one's abilities and potentials.
The mercy of God pours down on both dry and wet lands; however, all
lands do not benefit from it to the same extent. Pieces of land which
have the ability and potential become luxuriant and lush green and those
which are barren remain in their desolate state. Similarly, the rain of the
Qur'an will also not benefit each person to the same extent: the
Almighty will open the hearts of those who have managed to keep alive
their natural abilities to Islam; as for those who have wasted their natural
abilities and hardened their hearts will be deprived of the benefit of this
rain; and doom is for such callous people who have become so hard even
after God's reminders; such people are in open error. This is because not
in darkness but in broad day light they lost their way in spite of the
availability of God's guidance to them.

The enunciative (khabar) in this interrogative sentence is suppressed
which I have unveiled in the translation.

The expression *h\ p\ actually means °^&\ &\ JS'j3 °^ ie., whose
hearts in spite of being reminded by God remained rock-hard.

2 V) ^ & *S us

The expression LjjLiJLo is an attribute of the Qur'an because every
part of the Qur'an is similar to and uniform with one another; from
wherever it is opened and read, one will be reminded of all its basic
teachings. Each of its groups - in fact each surah has a different style
and their central themes too are different. However, in spite of this
difference, there is such all-embracing uniformity in it that from
whichever instance it is viewed the real majesty of the Qur'an will
become evident. The explanation I have provided with regard to the
various groups of the Qur'an is enough to prove the claim just made.
The revelation of the Qur'an in this form has a great benefit in it for the
purpose of teaching. It is as if in this manner a reader is made to observe
through various angles all the facts to which the Qur'an invites its

20. God has revealed the best of scriptures in the form of a Book uniform in
style [whose surahs occur in] pairs. The hairs on the skins of those who fear
their Lord stand at their ends. Then their bodies and their hearts while being
softened tilt towards the remembrance of God. This is God's guidance through
which He guides whom He desires. And he whom God leads astray shall have
none to guide him.

Surah Zumar 26

addressees.

Research on the word yli* has already been presented in the
explanation of verse eighty seven of Surah Hijr; this word refers to the
occurrence of the Qur'anic surahs in pairs. People who think that the
word means "something which is repeated often" are mistaken and their
view is against linguistic principles and parallel constructions. The
significance which surahs occurring in pairs has with regard to teaching
has been explained in the introduction to this tafsir and under the above-
mentioned verse of Surah Hijr.

The word Sjii means the hair on the skin of the body as well as the
body itself. It is common in Arabic to refer to the part while speaking of
the whole and refer to the whole while speaking of the part.

Since the word jUS is followed by the preposition j}, it encompasses
the meaning of JlJ (inclined to).

After these details on the words and expressions used in the verse, let
us now take a look at its contents.

The Almighty says that He has revealed the best of discourses in the
form of the Qur'an each part of which is in uniformity with the other and
all its surahs occur in pairs so that each of its statements is effectively
entrenched in the minds of the listener and reader; from whatever aspect
he may take a look, he is not eluded by the reality. Here it may be kept
in mind that the state of the Torah is totally different from the Qur'an.
About the Qur'an one can see that if after Surah Baqarah one recites
Surah Al-i Tmran, then the central themes of both as well as their
addressees, their style and their nature of arguments are different from
one another. However, the various facts mentioned in Surah Baqarah are
refreshed once again while reading Surah Al-i Tmran. On the other
hand, the case of the Torah is very different. If we read Numbers after
reading Leviticus, Exodus and Genesis in order there is no connection of
the succeeding book with the preceding one. When the Jews lost the
Torah to posterity or made changes in it a lot had to do to this
disconnection of its components.

The words d^lM jjjJI Sjli £L? ^iJa5 point to the fact that such is
profound effect of the Qur'an that people who fear God that the hairs on
their skins stand on their ends. If some one is not effected by this Book,
then it means that his heart is devoid of God's light and has become
rock-hard.

The words p\ J I ^jiij p re f er to the fact that the

softness which the Qur'an creates in the hearts induces their bodies and
hearts to become tender and turn towards God. It is evident what the
tenderness of the heart implies; what is implied by the tenderness of the

Surah Zumar 27

bodies is that no speck of arrogance and haughtiness remains in them. If
a person has arrogance in him, then his neck and body both become stiff
and he walks stamping his feet on the ground; on the other hand, people
who have the fear of God in them are humble and down to earth. The
affects of this humility are evident in their gait and from every gesture
and motion of the body.

The demonstrative pronoun dJJS in «.Lij °y> ^ iS-^e &\ lS^* refers to
the Qur'an. In other words, this Qur'an is the guidance revealed by God;
through it, He guided whomsoever He wanted. What is implied is that
the Almighty adheres to a certain established practice regarding giving
guidance. According to this practice, those who were not worthy of
guidance received it from the Qur'an and those who are not worthy of it
remain deprived. I have explained this established practice of God at
various instances in this tafsTr.

The words s\a °y» $ Ui £bl Jli=j yj imply that in accordance with the
above mentioned practice of God no one can guide a person who is not
worthy of being guided. These words actually sound an assurance to the
Prophet (sws): he should not fret over such people.

The enunciative (khabar) in this interrogative sentence also is
suppressed. I have tried to unfold it in the translation.

The verse depicts the helplessness of these arrogant people: a day will
come when they will see the horrible fate of arrogantly denying in this
world the reward and punishment they were warned of. Such will be the
terrible nature of this punishment that in order to protect themselves
from it they will try to present their faces as shields. The noblest and
dearest part of a person's body is his face. The first thing that he tries to
protect from any calamity is his face and does not in any circumstances
let harm comes its way. However, such will be the case with the
punishment of the Hereafter that the arrogant will have nothing to shield
themselves with from this punishment; so they would be compelled to
put forth their faces as their shields - faces with which they used to
show arrogance to those who warned them of it.

The word ojJUS in ^jL^k=c °A£ U IjSji ,5iJUilJ Jtlj refers to the
arrogant people under discussion. This is because by rejecting the
Qur'an they were guilty of wronging their souls. The verse states that the

21. Can he who makes his face a shield to the grievous punishment [and he
who is protected from it be regarded equal?] And such wrongdoers will be told:
"Taste the punishment of your earning."

Surah Zumar 28

Almighty will not have any mercy of this helplessness He will observe
and they will be told that what has come before them is the result of their
own earning; so, they should now taste it.

22 (^) $ j$\ ij>^\ 4^-^*13 4^ <j

These verses sound a warning to the Quraysh that they should not
think that the punishment with which they are being warned of is some
joke. Today they are living very smoothly and hence cannot contemplate
from where this punishment will land on them. Nations which preceded
them also continued to deny their respective messengers because of this
same malady of arrogance. At last they were seized by the torment from
where they could not have even imagined it.

Consider next the words: UIjJI sUi-l j iiil IplSU. The punishment
of humiliation visited these nations because they showed arrogance
before the messengers of God and denied the truth in spite of the fact
that it had been conclusively communicated to them. Regarding the
messengers of God, I have explained at a number of places in this tafsir
that there exists an established practice of God: a nation that persists in
denying its messenger is necessarily destroyed by the Almighty once the
truth has been conclusively conveyed to it. Together with this worldly
punishment, it will also have to face another one in the Hereafter which
will be much harder.

j£- ify^ 1:1 Ji V) 5 j4^-^ <y? oly^ ^ j. ^lr° -^5

23 (^A) C)jjL ^y£- t^i

The expression Ji» l_j means "to state sound advice and wisdom in
the form of parables." Parables are very effective in making people
understand certain facts - especially facts that relate to an unseen world.
For this reason, the prophets of God use them a lot. The Torah, the
Gospel and the Psalms - all are replete with parables, and name of the

22. Those before them also rejected so the punishment overtook them from
where they could not have even imagined. So God made them taste humiliation
in this life and the punishment of the life to come is more terrible. Would that
they but knew it.

23. And We mentioned in this Qur'an all kinds of parables so that they may
take heed: in the form of an Arabic Qur'an free from any complexity so that
they may can be protected from the punishment.

Surah Zumar 29

scripture of Solomon is "Proverbs". For this reason, the idiom Jl* i_j
also came to connote stating words of wisdom merely whether in the
form of a parable or in the form of a general statement.

The words gjc- js- ILjc liT^I expresses an attribute of the Qur'an
which specially relates to the Arabs: the Almighty has revealed this
Qur'an in an Arabic dialect free from any complexity; it is in an
eloquent tongue and in a simple yet effective way instructs people of all
the important things needed for success in this world and in the
Hereafter. If people do not give it due importance, then this means they
disregarded the greatest favour of God and if after conclusive
communication of the truth they become targets of divine punishment,
they thoroughly deserve it.

The verse ends on the words 5 /J*'^ jUl^J and the second one on jLjli)
£>y&. In other words, the foremost objective of revealing the Qur'an in
such a thorough and elaborate manner is that those who are deep in
indifference may receive a reminder. The second objective is that they
save themselves from the punishment which is the essential consequence
of this indifference - punishment which shall not only visit them in this
world if they persist in their stubbornness but also in the next one.

The essence of monotheism and polytheism is explained in this verse
with the help of an example. A polytheist is like a slave who has many
masters each having different intents and objectives and a monotheist is
like a slave who has only one master. After this the question is posed:
can the two be alike? The implication is that no slave will be prepared to
be in the simultaneous ownership of many masters who not only have
different intents but are also at war with one another. He will like to be
the slave of just one master. Man's nature feels content to be a slave to
one God because his needs and deficiencies cannot be fulfilled without
believing in Him. The reason to believe in one God is not only found
within himself but also in the world around him. As far as other gods are
concerned, why should he become a slave to them if his needs are
fulfilled by the one God. If a person does such a thing, then he in fact

24. God states a parable of a slave who has many masters having different
objectives and another slave who is in the total ownership of one master. Can
both of them be alike? Only God is worthy of gratitude; however their majority
does not understand this reality.

Surah Zumar 30

rebels against his own nature and gets himself entangled in an imbroglio
which no sane person can be ready to do so.

The words 4JJ Hi- 1 are the answer given by the Almighty Himself to
the question raised above: only God is worthy of being grateful to. All
the favours have been given by Him; hence people should only thank
Him and only worship Him and show obedience to Him alone. When He
has not directed people to worship any deity as His associate, why do
people out of their own desire become slaves to others?

The words hy&i ^ Jj imply that this fact is absolutely evident;
however, a majority of people do not understand it.

In the verse under discussion, a psychological argument is cited in
favour of tawhid which I have explained in detail in my book, Haqiqat-i
shirk o tawhid. Man by his nature is someone who has great courage; he
is never prepared to become the slave of anyone; He becomes a slave to
one God because, as pointed out earlier, this slavery is innately found in
his nature, and he because of his multifarious needs and wants cannot
receive comfort and help without the support of one God. Not only is
there no want in Him to become a slave of others but also there is a great
revulsion for it found in his nature if it has not become distorted.

The word points to an important psychological fact: It means

(jy\i£. The expression 5>^JLI* il^i, would mean associates which have
conflicting objectives and which are at war with one another. It may be
kept in mind that the Idolaters also believed that their deities are
continuously in conflict and enmity with one another; they also feel
jealous of one another. For this reason, at times they would end up
fighting with one another in such a manner that this brawl lasts for ages.
Now why should a person call his doom by becoming a slave to all such
deities simultaneously. Human nature will never be prepared to go
through this humiliation; however, an Idolater will tolerate this, which
clearly shows that he is totally devoid of integrity and also deprived of
the sense that he is a human being.

This verse sounds an assurance to the Prophet (sws) and his
companions and a warning to their enemies: this issue of tawhid which is
under discussion will one day be presented in the court of God. The
Prophet (sws) is addressed and told that he is to die and his enemies too

25. You are to die and they too are to die. Then, on the Day of Judgement
you will present your dispute before your Lord.

Surah Zumar 3 1

are going to die. Then both of them shall be presented in the court of God
as two contestants of a case. The Prophet (sws) will be asked what he
taught and communicated to them; they will be asked about the response
they gave. It will be here that the final verdict will be delivered as to who
is right and who is wrong. In other words, there is no need for the
Prophet (sws) to feel sorrow at their frivolous talk and stubbornness. In
this world, Satan has been afforded the opportunity to make hey and so
his mission is thriving. It is the requirement of God's wisdom that this
should go on till a certain period of time; however, one day this respite is
going to end and all this matter will be presented in the court of God. On
that Day, successful and dominant will be those who adhered to the truth.

These verses depict in advance the verdict which will be delivered on
that day: who will be more unfortunate and wrongful to his soul than he
who invented a falsehood against God, and when the Almighty revealed
a truth to rectify this falsehood they denied it. Inventing falsehood
against God refers to polytheism. This is because the polytheists would
falsely claim about their deities that God has made them His partners
whereas God has not revealed any sanction in their favour. The word
jUoll here refers to the Qur'an because it has resolved all differences
and presented the truth.

The conditional clause ii refers to the aspect of conclusive
communication of the truth: if there is an element of doubt in a truth and
as a result a person is deprived of it, then he may have a legitimate
excuse for this; however, if a truth stares a person in the eye and a
stubborn person continues to deny it, then this would mean that he is
actually denying the existence of the dazzling midday sun.

The words <Sy^ pi=r j ' P ose the question: Should not Hell

be the abode of such die-hard disbelievers? In other words, a person who
has even a slight sense in him will acknowledge that Hell should be the
abode of such people. Thus, this is what will happen on that day. All
such disbelievers will fill the belly of Hell on that Day v

In the sentence dy^\ £j> o^>j o-^V ^=r <£^5 tne particle ^

26. Then who can more wrong their souls than people who invented a
falsehood about God and denied the truth when it came to them? Will not the
abode of such disbelievers be in Hell? And he who came with the truth, and
those who attested to it, these people are the ones who fear God.

Surah Zumar 32

is suppressed before 4_> ^1^> and the word 5 y& here refers to protection
from the torment of Hell.

The above sentence mentions the reward of the other group
comprising the one who brought the Qur'an and those who attested to it:
on that day, the ones who will be spared from Hell will be he who
brought the Qur'an ie., Muhammad (sws) and those who attested to this
truth. The preposition <-> after Jl^ indicates that these people whole-
heartedly professed faith in this Book.

27 (Vt) -^-9" oj*-^4 ^ f>~&

This in very comprehensive words is a statement of the reward of such
people: they will have everything with their Lord which they desire; no
impediment will be left for their desires to be fulfilled. God will grant all
their wishes. It is evident from the words jjs- that the highest status
a person can attain is nearness to God and not merging in His person, as
understood by a group of sufis.

The words i^J^S\ s\y>- dJJS sound a warning that the reward just
mentioned is for those who befittingly practice religion. Not every one
who claims to profess faith in the Qur'an will deserve this fate. Only
those will be worthy of this fate who besides having faith also befittingly
act on the directives of religion.

This verse mentions the purpose of the day of reward and punishment
mentioned above: he will wipe away the evil consequences of the deeds
of His servants who befittingly practice religion and bless them with a
befitting reward for their deeds. It should be kept in mind that in this
world a person can neither have comprehensive knowledge of the
consequences of his evil deeds nor of the weight of his good deeds. This
world has a very limited span and the reward and punishment discussed
in this verse relates to a world whose reward is eternal and whose
punishment is also eternal. That is why the words \^lS and i yJ>~\ are used
in comparison. What is implied is that the Almighty has prescribed a
Day of Judgement so that He may protect those of His people who
adhere to faith from the consequences of the darker aspects of his deeds

27. Their Lord will have for them all that they desire. This is the reward of
people who act befittingly so that

28. God may drive away the evil consequence of their deeds they did and
befittingly reward them of their deeds they did.

Surah Zumar 33

and bless them with the noblest aspects of their deeds. In other words,
this verse guides man that he should not merely consider the immediate
effects and consequences of his deeds but also on those of their effects
and consequences which will cast their influence on these people in the
eternal life to come.

Section IV: Verses (36-52)

The succeeding verses sound an assurance to the Prophet (sws): he
should tell those people who are intimidating him through their deities
that except for this Lord Who is the creator of the heavens and the earth
no one can harm or give benefit to him. He should tell them to do
whatever they like. The Prophet (sws) should do whatever he is doing
without any inhibition; he is only responsible for his own self; he is not
responsible for the belief or disbelief of others; if they are relying on
their alleged intercession, then he should explain its reality to them and
if they show arrogance on their worldly successes, then he should
explain their transient nature to them.

Readers may now proceed the verses ahead.

Text and Translation

d^j (^V) yij*i &\ (_r4^ J-^ Cy? ^ ^ ^ Cr*3 0""^)

tiUit ^y>\ l!| (!•) ^JJi J^J <1>\!&-

C-oi Uj l^lii J*f?J UjIs J-sb ^yaj Avails (JJjJL&i ^jli (J^-lj o?^- ^-r 1 ^^

liLj^lls ^?^» <j c*1j Jp!3 ^ij-* Oi?" (J**-^*^ (jj^ ^ (^) J^l^ p-fe^
pi) ol^j tUJi J* 51 Ji <Sj£l\ J-t^j <jj^

Sij lilii 5j^4-*^ ^ \J& Ji ulili, 4ASl Oj^ e\ (i^)

(ti) Cty^ry ^Jlp o^J^J s- 1 ^^-*"^ ^ ^\-aJj\ 4XS jl (tV) OjJ^v

Surah Zumar 34

c-oi sSLgJLlij (—4*31 ^Jlc- (j^j^lj oijUJLli J^Lll I4A31 Ji (to) oj^i4^4 (**
(j^j^l U IjillS jjjL (t^) hy&k <tk ^ c| 0±? f£=&

La Alii jjji ^1 (juj AjallaJl ^jJ L_j|jJiJi fjJu ^ Aj ijjJLj^! AjLa a1L?j
(j jjJ^..^ Aj IjjlS^ L« a 3 1 (3^3 Ij*"*"^' ^* 0\£jLu * $1 Ijoj (tV) (j^-^JL^ i^jj^saj

Jj Jp aJLujI UjI JlS il*j olslp- iil p IjlcS^is L P*i ^« (tA)

La p£L& (J-^l p4i* (5*^ (*^) ^ ^ f-*J^ (S^^J ^ ^

L+Lu^oLlu Lj.!-US ^jJ^J \y;lS La CjISjuL jL-^jUsIS (°*) Q ji*y^=>-> jjJ^'

^jJSTJVaJ j«J& Laj 1 y^*£ ^* ^LijL-u

(o^) 0 p^J oUS! (iiJi J| 51

Is God not all-sufficient for His servant? And they threaten you with
those they have made besides Him. And he whom God leads astray has
none to guide him. And he whom God guides none can lead astray. Is
God not mighty and capable of revenge? (36-37)

And if you ask them who created the heavens and the earth, they will
reply: "God." Say: "Do you think then that, if God intended to afflict
me, these things which you worship could relieve my affliction; or that if
He intended to bless me in some way, they could stop Him?" Say: "God
is sufficient for me and for those who trust put their trust in Him alone."
(38)

Say: "My people! Do what you wish; I will do as I wish. You shall
soon learn who will be seized by a torment that will disgrace him, and
who will be seized by a torment everlasting." (39-40)

And We have revealed to you the Book with the truth for the guidance
of people. So he who receives guidance it will be his own good; and he
who goes astray shall do so at his own peril. And you are not one who
imposes on others. (41)

God alone gives death to people at the time of their demise and also to
those, whose time of death has not arrived, in the state of sleep. So those
about whom He has decided to give death he keeps them and others He
restores for a time ordained. Indeed, there are signs in this for those who
reflect. (42)

Have they set up other intercessors besides God? Say: "Even though
they have no power or understanding?" Say: "Intercession is wholly in
the hands of God. He has sovereignty over the heavens and the earth.

Surah Zumar 35
Then to Him shall you be returned." And when only God is mentioned,
the hearts of those who do not believe in Hereafter shrink with aversion;
but when others besides God are mentioned, they are delighted. Say:
"Lord! Creator of the heavens and the earth, who has knowledge of the
unknown and the manifest, You will give your verdict on the disputes of
Your servants." (43-46)

And if those who are guilty of polytheism possessed all the treasures
of the earth and as much besides, they would like to offer it to redeem
themselves from the evil torment of the Day of Judgement. And from
God they will be faced with something they never thought of. And the
evil consequences of their deeds will come before them and they will be
encompassed with that which they ridiculed. (47-48)

So when man is afflicted with some sorrow, he calls out to Us. Then
We look upon Him with favour from Ourself, he says: "I acquired this
through my planning." In fact, this is a trial; yet most people do not
know this fact. The same was said by those before them; but their
earning could not benefit them. Thus the evil consequences of their
deeds came before them and those also who are guilty of polytheism the
evil consequences of their deeds will soon come before them. And they
can never defeat Us. Have these people not been able to know the fact
that it is God Who gives abundantly to whom He pleases and sparingly
to whom He pleases? Surely, there are signs in this for those who
believe. (49-52)

Explanation

il* °yo a) Ui Jji\ Ji-sLj Ajji ^yo (JjjjJU (iJujij^-j oils- l3l^raj 4jji

These verses sound assurance to the Prophet Muhammad (sws). The
polytheists would threaten him with the wrath of their deities on his
message of monotheism. They would say that if he continues to oppose
them they will afflict him with some hardship. They are told that do not
these naive people think that God is sufficient to protect and give
sustenance to His prophet and from the alleged danger he will be put
into by their deities. God is sufficient for a person who believes in him.
Without the permission of God nothing can harm him. If a person is

29. Is God not all-sufficient for His servant? And they threaten you with
those they have made besides Him. And he whom God leads astray has none to
guide him. And he whom God guides none can lead astray. Is God not mighty
and capable of revenge?

Surah Zumar 36
afflicted with the fear that something can harm him without God's
permission, then he thinks that God is not sufficient for his protection
and sustenance and this obviously is disbelief and polytheism.

The words ^ 41 Ui #11 j^j Jaj ili ^ Ui &\ JliaS C/'J express
rebuke on the ignorance of the polytheists. If these people are making
such naive and foolish statements, it is because they have brought
themselves into the ambit of God's punishment because of their
misdeeds; they have now become targets of God's law. For this reason,
God has led them astray and those who are led astray by God can be
guided by none. This is a reference to the established practice of God to
which I have indicated at a number of places in this tafsir. It is
mentioned here to assure the Prophet (sws): he should not even care
about what these arrogant people say; no one can guide such a lot.

The words jjliiil ysyu &jl jJLm mean that if God is not sufficient for
His servants, then this would mean that He is not y>y- (powerful); the
fact is that He is y>y- and he who is not y>y- cannot be God. At the same
time, He is also Aisil ^i. This means that He does not spare those who
violate His rights nor forgives those who commit excesses against His
servants; in fact, He takes revenge for each and every thing. The above
words are in the form of a question because they refer to obvious
attributes of God. One cannot imagine God without them. So when God
is powerful and metes out justice and revenge, then His servants should
fully trust Him; He will protect them from every danger.

30 (f A) OjS^Hll $>y-£ ^ ($^~

The verse implies that these people are afflicted with contradictory
views. On the one hand, when they are asked about the creator of the
heavens and the earth they reply that it is God, and, on the other hand,
they have set up partners with God and are threatening the believers
through them as well. In other words, in their view, God is the creator
but He is not the master and controller of the world He has created. The

30. And if you ask them who created the heavens and the earth, they will
reply: "God." Say: "Do you think then that, if God intended to afflict me, these
things which you worship could relieve my affliction; or that if He intended to
bless me in some way, they could stop Him?" Say: "God is sufficient for me
and for those who trust put their trust in Him alone."

Surah Zumar 37

Prophet (sws) is told to ask them that if God intends to harm him, can
their alleged deities protect him; similarly, if God wants to bless him
with some favour can these idols made of stones stop God from this. I
have already discussed the word at another place in this tafsir and
shown that when it occurs in the given context it signifies disgust and
wonder on the part of the speaker.

The words 5j»j^ J>j£ Xh\ Ji say that the Prophet (sws)

should inform these naive people that God is sufficient for him; neither
does he fear anyone other than God nor does he have hope from anyone
other than God; God looks after all his needs and for this reason he trusts
God alone and all those who trust, trust God; the hopes of those who
trust others will never materialize.

r ° - ^ 9 * - -V * °>

31, 9 „& 9 i-. , o-f, \ ' „ '{

The words jplSU Jp are suppressed after J*lc Jj. to avoid repetition. The
Almighty has asked the Prophet (sws) to declare his acquittal from the
disbelievers in these verses. He should tell them that if they are not willing
to listen to him then they should continue doing what they are and he will
stick to his ways; soon they will know who is visited by the punishment
that humiliates and who is struck by the calamity that completely settles at
a place. In other words, what he is communicating to them is that if they
are not going to desist from their wrong attitude he will not desist from his
preaching efforts; the future will tell who is disgraced who is successful;
who is destroyed forever and who is kept intact by God. The punishment
is qualified by the word "disgraceful" because it is in retribution to the
arrogance of the opponents. The words LjU ljISc refers to that
punishment which visits a nation in a manner that it takes root and totally
ravishes it. I have explained at other instances of this tafsir that there are
two types of torments that visit a nation: one is merely to remind and
admonish them; such a torment comes like a wave and goes away after
sounding admonishment; another type of torment is one which totally
destroys a nation; this torment is the one which visits the nation of a
messenger after it deliberately denies the truth communicated to it by the
messenger. For this reason, it is called jLip <1>\j&.

31. Say: "My people! Do what you wish; I will do as I wish. You shall soon
learn who will be seized by a torment that will disgrace him, and who will be
seized by a torment everlasting."

Surah Zumar 38

J-sbj Uill J^b (jij Avails ^-jli J^ - ^ o^ 1 - V^"^ "-^4-^ ^Jj^

32 (t^) ^Xs. cJ\ lij l^lit

After asking the Prophet (sws) to declare his acquittal, these words are
meant to assure him: he has fulfilled the responsibility that was imposed
on him and he need not fret over his nation now. The Almighty has
revealed the Book with truth to him for the guidance of people. In other
words, through this Book the Almighty has completely ascertained the
truth from falsehood; people who now accept it will succeed in this
world and in the next and those who reject it will only lead themselves
astray; they will not harm the Prophet (sws) in any manner; he was only
responsible to invite them to the truth. It is not his responsibility that he
forcibly bring them to faith; he has fulfilled his responsibility; it is now
their responsibility; for this reason, he should leave them to themselves.

l^llt (jdi ^?^» <j cuLj p (jj-^j ^H°y C&>- (j^-oj^ (jj^ ^

33 ( i ^) djj^&i ^ 4 &i J^"' J-^J

The word UblSyLj is suppressed after cLU lj jJlj. I have expressed it in
my translation.

The verse refers to the fact that life and death are completely in the
hands of God. The souls of those whose life-cycle is completed are
claimed by Him and those who those who still have time left are
everyday made by Him to observe death and raising to life from death.
When a person sleeps everyday, it is as if he is made to observe death
and when he wakes up in the morning, it is as if he is made to observe
life after death. Inn this manner, it is as if every person every day is
made to think that he should not regard his life to be eternal; he should,
in fact, keep in mind that God has given him life for a fixed period of
time; his life is in the hands of God at all times and whenever He wants,
that person can be given death.

The words 5 ^ffl <^ J* <M sa Y that there are many signs in
this for those who reflect.

32. And We have revealed to you the Book with the truth for the guidance of
people. So he who receives guidance it will be his own good; and he who goes
astray shall do so at his own peril. And you are not one who imposes on others.

33. God alone gives death to people at the time of their demise and also to
those, whose time of death has not arrived, in the state of sleep. So those about
whom He has decided to give death he keeps them and others He restores for a
time ordained. Indeed, there are signs in this for those who reflect.

Surah Zumar 39
The first sign in this phenomenon is that just as creation and authority
rests with God, similarly, life and death are also in His control. It
follows from this that when no one has any say in life and death how can
someone become the person to whom people return? Hence it is only
God Who is worthy of being trusted; it is on Him those who trust should
trust.

The second sign is that re-creation is not the slightest improbable. In
this world, a person witnesses a rehearsal of life and death everyday if
only he is a man of vision. The supplication which a believer recites
when he wakes up in the morning is a reflection of this vision of his. 34

The third sign in this is that this universe from its very existence is the
best place for the education of facts on which rests a person's success
and salvation - facts to which the Qur'an is inviting people.

This question expresses wonder and rebuke: have these naive people
set up intercessors for themselves besides God in spite of these clear
facts and think that if God tries to seize them, these intercessors will
protect them. The Prophet (sws) is asked to tell them that would they
still hope that these people would intercede for them before God even if
they have no say on anything and also do not have any knowledge and
cognizance. The implication is that as far as authority is concerned, no
one except God has it. As far as the extent of knowledge and cognizance
are concerned, here too no one has the ability to add to God's knowledge
in any matter - in particular, these idols on whose intercession they are
depending have no basis what to speak of they having any knowledge
and cognizance.

36 (tt) 5 J&y, p> 0V3U-U! illj> \LJ? ifrliill 4JJ Jj

The verse bids the Prophet (sws) to inform these naive people that
intercession totally rests in the hands of God; without his permission no
one will dare intercede for someone. After this, whoever speaks will
speak for someone about whom he is given permission; moreover,

34. The words of this supplication are: jJ&S\ A$\j U IAS cS^I ik
(gratitude be to God who raised us to life after He gave us death and to Him is
the return). See: Al-Bukhari, Al-Jdmi' al-sahih, vol. 5, 2326, (no. 5953),

35. Have they set up other intercessors besides God? Say: "Even though they
have no power or understanding?"

36. Say: "Intercession is wholly in the hands of God. He has sovereignty
over the heavens and the earth. Then to Him shall you be returned."

Surah Zumar

40

whatever he says will be the absolute truth; no one will be able to lie
before God. All the afore-mentioned conditions on intercession have
been imposed by the Qur'an at various places and I have been
explaining them all through. It is this which is mentioned here in a
comprehensive manner. These people contend that whatever their deeds,
their deities will in any case save them from God's grasp. They will see
the consequence of this baseless desire on the Day of Judgement.

The words 5_j*>y ^1 £j J?j^3 ^jUJUl iiii 41 express the fact that the
dominion of the heavens and the earth in under God's jurisdiction and
everyone is going to come before Him alone. Neither does anyone else
have any share in His dominion nor is anyone else the being to whom
people will return.

This verse expresses one of the prominent causes of polytheism and
intercession. Since in the Hereafter complete justice of God and His
reward and punishment shall manifest themselves and since believing in
it makes a person liable to some very heavy responsibilities, people who
want to evade these responsibilities seek refuge in polytheism and
intercession. They do no have the strength and courage to fulfill the
consequences of their faith and deeds and also are not ready to tolerate
any restriction on their base desires. For this reason, they, in the first
place, do not believe in the Hereafter; and if they do, they try to protect
themselves from all its dangers in their own view by inventing the
creeds of polytheism and intercession. These people totally trust their
alleged intercessors. For this reason, as soon as tawhid is mentioned
before them, their hearts start sink because at that time the Hereafter
stares them in the eye with all its dreadfulness; however, when their
alleged deities and intercessors are mentioned, they breathe with
satisfaction because in this situation they get a license to lead this life
while disregarding the life to come. It is evident from this that the
baseless doctrine of intercession is a scapegoat to evade the
responsibilities of the Hereafter.

(j italic- {J±> '^kzsdi- (£oi oSI^JLHj <~-4*-^ pi^- J?°J^3 ^jH-^

37. And when only God is mentioned, the hearts of those who do not believe
in Hereafter shrink with aversion; but when others besides God are mentioned,
they are delighted.

Surah Zumar

41

38

This verse urges the Prophet (sws) to supplicate for his people. It is
evident from this instruction that he should consign the matter of people
to God; these people are not ready to wake from their deceptive dream
of living in a fool's paradise they have created and face the truth; they
will live and die in this paradise; however, the Prophet (sws) should pray
to the God Who has created the heavens and the earth from nothingness
and Who is aware of the seen and the unseen that He should one day
resolve the differences in which people are entangled today; He shall
definitely bring about a day in which His perfect justice shall manifest
itself. Since it is on the manifestation of perfect justice that the
meaningfulness of this world depends and it is a result of this
manifestation that it would be proven that God is just and wise, the
Prophet (sws) is urged to make this supplication.

The verse says that these Idolaters have created these subterfuges to
evade the Hereafter because of their love for this world; however, when
they face the horrors of the Day of Judgement, they would like that if
they have whatever is in the earth and an equal more to give it in ransom
for the torment and set themselves free.

The words 5jW^£ \_£j^=4 p ^ &\ <y ^ imply that in the first
place a person is very generous in giving allowance to his desires;
furthermore, he sees that even if he continues to perpetrate a bigger
crime after another he is not taken to account for this. For this reason, he
becomes totally oblivious of the Hereafter and if someone tries to direct
his attention to it and makes him understand the justice and revenge of
God, he regards this to be a fabrication of one's imagination; he thinks
that if ever the Hereafter is going to come, how can the Almighty deal
with them in the manner the Qur'an is warning them of. This is a trial in
which the majority is entangled. In order to warn such people, it is said

38. Say: "Lord! Creator of the heavens and the earth, who has knowledge of
the unknown and the manifest, You will give your verdict on the disputes of
Your servants."

39. And if those who are guilty of polytheism possessed all the treasures of
the earth and as much besides, they would like to offer it to redeem themselves
from the evil torment of the Day of Judgement. And from God they will be
faced with something they never thought of.

Surah Zumar 42

that when the Day of Accountability arrives then what will manifest
from God for these people who are dreaming such luring dreams cannot
even be imagined by them today. Today they are misled by His
graciousness; however, when they see the majesty of His justice and
revenge their eyes will be opened and they will come to realize that God
is as great injustice and revenge and as He is in His graciousness.

Similarly, a person does not clearly see the severity of his evil deeds in
this world; he is not able to evaluate here the colour in which the
produce of a certain evil deed or concept whose seeds he had sown
started to bloom and the extent of poisonous fruits it produced. In the
Hereafter, the results of all his views and deeds will manifest themselves
before him in their real form, and he will see that he has been embraced
from all sides by things he regarded as trivial and made fun of.

41 (t \) ^ r*3&\ o#=43 ^

Verse eight of this surah has explained what is mentioned in this
verse: man is afflicted with this strange weakness that when he is
afflicted with some hardship, he pleads before God; however, once the
Almighty relieves him of this hardship and blesses him with His favours,
man forgets both God and the hardship he had been facing and attributes
these favours to others; he says that the grace and magnanimity of such
and such a person was responsible for them, as is mentioned in verse
eight; or he regards these favours to be a result of his own planning and
wisdom and of the marvels of science, as is referred to by the verse
under discussion. In other words, he regards the source of these favours
to be others except God or to his own self. Both these cases are nothing
but polytheism; this is because the favour a person receives is from God
alone and others are not more than means for this favour; scientific
marvels and his own abilities are God's gifts. If these gifts become a
source of his success then they do so because of God's permission.

The words dJJ^ M 1 S#=^j express the fact that none of

40. And the evil consequences of their deeds will come before them and they
will be encompassed with that which they ridiculed.

41. So when man is afflicted with some sorrow, he calls out to Us. Then We
look upon Him with favour from Ourself, he says: "I acquired this through my
planning." In fact, this is a trial; yet most people do not know this fact.

Surah Zumar 43

the favours given to a person is from anyone other than God or the result
of his own abilities or because he deserves it; he receives all these
favours from God and through them He actually tries and tests His
servants whether they show gratitude to Him or show arrogance and
haughtiness. However, the majority of people is not aware of this fact
and this leads them to polytheism and anarchy. This fact is very clearly
stated in Surah Qasas where the character of Qarun is portrayed:

Ojj^ 01

tiiJi^i ui" 5^ dii^ jioj S[) sje-Mi jioJi ills!

(VA -VI :^A) l££ j^Slj

Korah belonged to the people of Moses, but he behaved rebelliously
with them. And We gave him so many treasures that their keys could
only be lifted by a group of powerful men. Remember the time when
his people said to him: "Do not show conceit; God does not like the
conceited. But seek the abode of the Hereafter with whatever God
has bestowed on you, and forget not your share in this world and do
good as God has been good to you, and seek not anarchy in the land.
God does not like the anarchists." He replied: "I have obtained this
wealth because of my the knowledge I possess." Does he not know
that God has destroyed many nations before him who were stronger
than him in might and greater in number. (28: 76-78)

42 ( 0 ') Q \ y & ^ <J-^ ^ °<^X^ o~i

The verse expresses the fact that before the arrogant leaders of the
Qurash this statement ie., (i\ ^>s- jp Aijjl Uil (I acquired this
through my planning, (39:49)) was made by previous nations as well;
one of them was Qarun (Korah). It is said that whoever was afflicted
with this conceited notion could not benefit from the knowledge they
had obtained through their abilities and through science when God
decided to seize them. Thus Qur'an itself has cited the example of

42. The same was said by those before them; but their earning could not
benefit them. Thus the evil consequences of their deeds came before them

Surah Zumar 44

Korah: he regarded himself to be an expert in trade and financial matters
but God sunk him and all his treasures in the earth and at that time none
of his strategies could be of any avail to him.

lij \ySJ& \j> CjISjLu ^f£*au**i s-^ijA i yA ij^JJi ^j>j^\j \y*l^ OISjLjj p^jUtfli

43 ° > >

(^) oiy=^i r*

The verse says that evil consequence of the deeds of people who were
obsessed by this conceited notion came before them. In other words,
those among the Quraysh who were guilty of this oppression they will
soon face the results of their evil deeds and what they earned in an evil
way and when God will seize them, they will not be able to escape from
His grasp.

What is said in the above verse has already been discussed in verse 27
of Surah Rum. The only difference is that there the words are: IjJj
and here the words are: IJjl. In other words, if a person has vision
and insight and also uses his intellect, then he cannot be in doubt that
sustenance and blessings relate to man's planning and authority; on the
contrary, all of it is based on God's wisdom and will. It is He Who gives
it in large quantities to whomsoever He wills and small quantities to
whomsoever He wills. There are so many people who are born with a
silver spoon in their mouths without any effort or struggle and so many
who struggle very hard in this world and also have the knowledge to
earn worldly gains; however, they are able to earn only that amount
which God has ordained for them. This also is a common observation
that today a person is a millionaire or a billionaire and possesses great
power and authority; however, the very next day he goes bankrupt or
ends up in jail. If, in spite of these observations all around him, a person
is arrogant enough to believer that it is his own knowledge and planning
that have been responsible for his status and wealth (^Ic. jp a£jj1 11:1),
then it must be conceded that there is something wrong with his senses.

The words 5 jL*°£ ^yS oUM diJS j 51 refer to the fact that those who

43. and those also who are guilty of polytheism the evil consequences of
their deeds will soon come before them. And they can never defeat Us.

44. Have these people not been able to know the fact that it is God Who
gives abundantly to whom He pleases and sparingly to whom He pleases?
Surely, there are signs in this for those who believe.

Surah Zumar 45

observe the way God gives abundantly to some and stringently to others
will be able to see many realities about God's attributes. For example:

- The sovereignty of this universe lies in the hands of God. It is in His
power alone to give people and in His power alone to take away from
people. No one shares this authority with Him. Hence a person must
always repose his trust in Him.

- All the works of God are governed by His mercy and wisdom. If He
gives abundantly to some people in this world, then this is based on His
wisdom and if He gives stringently to some people in this world, then
this too is based on His wisdom. He intends to test those to whom He
gives abundantly whether they express gratitude to Him or not and see
whether those to whom He gives less show patience or not; it will be on
the Day of Judgement when the verdict of success or failure about
people will be passed in this regard.

- This world is a place of trial and not a place of reward; every person
is being tested here and in order that the results of this trial manifest
themselves, it is essential that the Day of Judgement come about.

The verb in dj^'^i ty&, in my opinion, is meant to express intention.
Many examples of such usage of verbs have been seen in previous
surahs. It is a fact that it is generally not because the truth is not evident
to man that he strays into error in this world but more because he the
truth is evident to him yet he is not ready to accept it. There are a
number of reasons for this - the details of which have been discussed in
the explanation of earlier surahs.

Section V: Verses (53-63)

In the verses coming up, the Idolaters are warned that the back door
they have opened to polytheism and intercession will not be able to save
them; on the contrary, they will only facilitate their destruction. The path
to success hinges on focussing attention towards God with sincerity of
heart and on following this best of Books which has been revealed by
Him for their guidance. Otherwise, they should remember that very soon
the time will come when they will lament and regret their foolishness
but at that time this will be of no use to them. Readers may now proceed
to study the verses.

Text and Translation

Surah Zumar

0

46

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jl (ov) 6^

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dill o\jL ij^.a£-3 (jjjjJij (j^J^^J ^l}^-"^ ^l^ 3 ^ 0^) Jslj j^ j^J

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Say: "O My Servants who have sinned against their souls, do not
despair of God's mercy. God will forgive all sins. He is very Forgiving
and Merciful. And turn to your Lord, and submit to Him before the
torment visits you; for then you will not be helped. (53-54)

And follow the best thing that has been revealed to you by your Lord
before the torment suddenly overtakes you when you are heedless. Lest
any person should say: "What a pity on my blemish regarding God and
indeed I was among those who would make fun." Or someone says: "If
God had guided me I too would have been among those who fear." Or
someone says when he sees the torment: "Could I but live again, I would
be among those who are befitting in their deeds." - Yes, indeed. My
revelations did come to you; but you denied them and showed arrogance
and remained among the disbelievers. (55-59)

And on the Day of Judgdment you shall see their faces blackened who
uttered falsehoods about God. Is there not in Hell a home for these
haughty? And God will deliver those who feared Him in their place of
peace. Harm shall not touch them nor shall they ever grieve. God is the
Creator of all things, and of all things He is the Guardian. In this
possession are the keys of the heavens and the earth. And those who
denied God's revelations will surely be the losers. (60-63)

Explanation

c>Ji j]\ &\ 51 ^ \ j^^g"' ^ p.»fl<i jp \ 5^ (s&z ^ J*

Surah Zumar 47

One of the biggest factors leading to polytheism and innovation is a
person loosing hope in God and in having bad estimations about him. I
have explained a number of aspects of this state of hopelessness and
harbouring bad estimations about God at various places of this tafsTr.
Among them is also the factor that a polytheist does not have trust in
God's mercy and forgiveness. For this reason, he according to his
imagination fashions out some hypothetical deities who are favoured
ones of God; by worshipping them, he hopes that they will intercede for
him before God and secure his forgiveness from Him. Those who are
inflicted with this false notion are informed by God through Muhammad
(sws) that they who have wronged their souls by sinning and by
indulging in polytheism should not seek the support of others and lose
hope in God's mercy. They should seek forgiveness from Him alone. He
is very forgiving and merciful. He forgives the sins of those of His
servants who turn to Him with sincerity.

The style and tone of this verse bears testimony to the fact that the
addressees are in fact those people who are under the misconception that
neither can every person access God nor does God regard the petition of
every person to be worthy of acceptance. Because of this misconception,
these people seek the support of others even though such a view about
God is tantamount to losing hope in Him and having a bad estimation
about Him - something which is not allowed in any circumstances.

46 (°t) OjJ-^ 1 p ljIjJLII jli=u3lj tj\ JIJ ^y* 3d \ _jiLL,\j jli=uj (Ji

The verse guides a person to the way which should be adopted by
those who seek God's mercy and forgiveness. It says that a person
should totally turn to God while severing ties from other means and
supports, repent for his sins, seek his mercy and forgiveness and before
the torment of God manifests itself should consign himself to Him. In
other words, he should worship and obey God alone.

The words i_j\jJLil .Vjlj jl Jl5 can refer to the torment of
Hereafter; however, contextual indication shows that it refers to the
torment which visits the direct addressees of a messenger who deny him
once he conclusively communicates the truth to them. After the advent
of this torment, neither does the option of professing faith for someone

45. Say: "O My Servants who have sinned against their souls, do not despair
of God's mercy. God will forgive all sins. He is very Forgiving and Merciful.

46. And turn to your Lord, and submit to Him before the torment visits you;
for then you will not be helped.

Surah Zumar

48

remains nor are such people helped. The implication is that these people
should not become desirous of this torment; if they want their well-
being, they should repent and mend their ways before it arrives.

This verse further explains the subject discussed in the previous verse:
the right attitude for them is to follow the best thing which has been
revealed to them by their Lord. The "best thing" obviously refers to the
Qur'an which has been alluded to as /w>-l (the best word) in

verse twenty three of this surah. The edge Qur'an has over other divine
scriptures has been explained at a number of instances in this tafsir.
Thus for example:

- The Qur'an is the final and most complete Book of God.

- It is secure from any fragment of alteration.

- It invites people to the natural religion and hence is free of the stern
and harsh directives of the previous scriptures.

With specific reference to the Arabs as well, it has some aspects
worthy of attention:

- It is in very eloquent and lucid Arabic the very likes of which others
are not able to produce and it is a great favour of the Almighty to the
Arabs that He revealed His last Book in Arabic.

- This Book was revealed as mutashdbih and mathanT as a result of
which its benefit doubled with respect to other divine books. For an
explanation of this, verse twenty three of this surah can be cosulted.

- This Book invites people to the religion of the great forefather of the
Arabs: Abraham (sws). For this reason, its message is something known
to the Arabs.

In other words, the verse under discussion says that it is the requisite
of all these characteristics of the Book that people should whole-
heartedly welcome it and absorb it in their minds. If they do not give it
due importance, they should remember that if they deny it they will be
visited by a torment that they cannot even imagine.

47. And follow the best thing that has been revealed to you by your Lord
before the torment suddenly overtakes you when you are heedless.

48. Lest any person should say: "What a pity on my blemish regarding God
and indeed I was among those who would make fun."

Surah Zumar

7

49

A governing noun (muddf) is suppressed before the word Examples
of such suppression have been pointed out in previous surahs. The
implication is that the Almighty had made all these elaborate
arrangements lest the time of accountability arrives and those who are
indifferent to it end up yearning about the wrong attitude they had
adopted regarding God: lured away by the absorbing pleasures of this
world they continued to remain oblivious of the Hereafter and went a
step ahead in this cruel behaviour by making fun of those who would
remind them of it.

49 (oV) o^Ji iys jilfc 4J^ C)\$

Or they present the excuse that had God given them guidance, they
would have been among those who feared Him. The implication is that
to thwart such excuses the Almighty has revealed His guidance. Now
those who evade it will be fully responsible for their departure from
guidance.

50 (oA) l 5il^5tU! ^ o j^"^ ei Cj>\'j>ji]\ t_£y (3j»- Jj-aj j\

Or after observing the torment will express the desire and yearning of
being given a chance to go back in the previous world so that they could
become among those grateful to God.

This is an answer to the excuse mentioned in verse fifty seven: on that
day, people who present such an excuse will be told that God did reveal
His verses to them for their guidance; but they rejected them, showed
arrogance and remained among the disbelievers. In other words, if this is
not the way of God that He force down His guidance in the hearts of
people; He makes arrangement to guide people by teaching them, and
then leaves it to their discretion whether they accept it or not. Now God
has done this; but because of their arrogance they have not given it due
importance.

49. Or someone says: "If God had guided me I too would have been among
those who fear."

50. Or someone says when he sees the torment: "Could I but live again, I
would be among those who are befitting in their deeds."

51. - Yes, indeed. My revelations did come to you; but you denied them and
showed arrogance and remained among the disbelievers.

Surah Zumar 50

52 ( V) ^JS^AJ

The words jp allude to polytheism. I have already explained
this. What is implied is that when those who impute falsehood to God by
saying that He has made such and such a being His partner were rebuked
that God has no partners, then without any justification merely on the
basis of arrogance they insisted on this claim. On the Day of Judgement,
the faces of such people will be blackened because of their arrogance.

The words J!S^iLU <£$j> j J»!S\ impose a question: Will not Hell
be the abode of such arrogant people? The implication is that the fact
that such haughty people are worthy of Hell is such a clear one that there
is no possibility of any difference of opinion in this for anyone. Thus all
such arrogant people will be cast into Hell.

In contrast to the fate of the disbelievers, this verse states the reward of
those people who remained fearful of God. The verse says that the
Almighty will grant those devoid of arrogance a place in their abode of
peace. The <-> in the word ^Jtali indicates the locus and the word
means jiU and ^Ili which refers to Paradise. The implication is that on
that day of horror, these people will be transported to such abodes where
neither will they be harmed nor will they be grieved. They will be secure
from all the regrets of the past and fears of the future.

^jJlj jj^jShj cj\j\1L]\ jlJUL* 3J fK) zCs^ J^j^j z£s^ lKiS^ &\

° - i

These verses present a summary of the whole previous discussion:
God is the Creator of everything and He is not left attending to this
world after creating it; in fact, He is the protector of all and for this
reason all His people should trust Him; the keys of all the treasures of

52. And on the Day of Judgdment you shall see their faces blackened who
uttered falsehoods about God. Is there not in Hell a home for these haughty?

53. And God will deliver those who feared Him in their place of peace. Harm
shall not touch them nor shall they ever grieve.

54. God is the Creator of all things, and of all things He is the Guardian. In
this possession are the keys of the heavens and the earth. And those who denied
God's revelations will surely be the losers.

Surah Zumar

51

the heavens and the earth are with Him; whatever people obtain from the
heavens and the earth is His blessing and in the Hereafter too whatever
they get will be from among His favours; those who have rejected the
revelations of God and became adamant on their polytheism will
certainly end up in loss; they themselves will face the evil consequences
of this foolishness - no one else.

Coming up are the closing verses of this surah. First, the Prophet (sws)
is directed to address these foolish people and inquire from them why
they ask him to worship others besides God in spite of all these clear
facts; why do they do this in spite of the fact that the Almighty has sent
this same revelation to people that the deeds of those who associate
partners with God will go waste. After this, it is explained that these
ignorant people have not understood at all the majesty of God: they are
associating such things with the divinity of God which are baseless and
on their basis have no fear of the Hereafter. Such is the grandeur of God
that one day He will roll up the heavens and the earth in His hand and
when His trumpet is sounded everyone in the heavens and the earth will
become unconscious; when the trumpet will be sounded a second time
everyone will rise and the earth will light up with the radiance of God.
At that time, the register of accounts of people will be laid open;
prophets and witnesses will be called forth and the fate of people will be
decided with fill justice. After this, the details of the fate met by the
companions of Paradise and those of Hell are presented so that the eyes
of those who are having sweet dreams are opened.

Readers may now proceed to read these verses in the light of this
background.

Text and Translation

Section VI: Verses (64-75)

Surah Zumar 52

Say: "O Foolish People! In spite of this, do you bid me worship a deity
other than God," even though it has been revealed to you and to those
before you that if you indulge in polytheism your deeds will go waste
and you will be among the losers. In fact, worship God only and show
gratitude to Him alone. (65-66)

And these people did not give due importance to God. On the Day of
Judgement, He will hold the entire earth in His grasp and the heavens
also will be folded in His hand. Glorious and exalted is He above the
things they associate with Him. And when the trumpet is blown, all who
are in the heavens and on earth shall fall down unconscious except those
who shall be spared by God. Then when the trumpet is blown again, they
shall suddenly rise and gaze around them. And the earth will shine with
the radiance of her Lord, and the register will be laid open and the
prophets and the witnesses shall be called forth, and all shall be judged
with fairness and none shall be wronged. And every soul shall be
recompensed according to its deeds. And He well knows what they have
been doing. (67-70)

And in throngs the disbelievers shall be led to Hell. Until when they
draw near, its gates will be opened, and its keepers will ask them: "Did
there not come to you messengers from among you who proclaimed to you
the revelations of your Lord and forewarned you of the meeting this day?"
They will reply: "Yes," but the promise of torment for the disbelievers will
be fulfilled. It shall be said to them: "Enter the gates of Hell to stay there
forever." Thus what an evil abode is that of the haughty. (71-72)

And those who feared their Lord shall be led in throngs to Paradise.
Until when they draw near it and its gates will be opened, and its keepers

lb

Surah Zumar 53
will say to them: "Peace be to you! Be happy; enter it forever." And they
will say: "Gratitude be to God who has fulfilled His promise made with
us and made us inherit the earth; we may dwell in Paradise wherever we
please." So how wonderful is the reward of the righteous. (73-74)

And you shall see the angels encircling the throne of God, giving glory
to their Lord while expressing praise for Him. And people shall be
judged with fairness, and it shall be said: "God, Lord of the Universe, is
worthy of gratitude." (75)

Explanation

The word JaU- refers to a person who instead of using his knowledge
and intellect is led by emotions and desires. The verse directs the
Prophet (sws) to ask such people that when all testimonies are in favour
of God being the Creator of everything and in His control are the keys of
all the heavens and the earth, then will these people still try to insist
upon him to worship others besides God. It has been mentioned earlier
that the Idolaters would try to strike the fear of their Idols in the heart of
the Prophet (sws) by saying that if he does not stop opposing his
ancestral religion he will face their wrath. It is to this statement of theirs
that this verse refers to and poses the question in the style of an acquittal
that even after these clear facts would they keep demanding from him to
worship their idols.

yjj^Sij <jiJu-£- Jjlalp^J C-5j-dA (jt! tili-Ja °yo ^ji^ tjlj ^K^l 3^J^ -^J

This verse answers these foolish people and since what they were
saying was absolutely absurd, they are not regarded as worthy of being
addressed directly; instead, the Prophet (sws) is addressed and these
people are indirectly conveyed the message which the verse states. The
Prophet (sws) is told that these foolish and ignorant people are insisting
upon him to embrace polytheism even though God has revealed to him
and to earlier prophets that indulging in polytheism will ruin all their
deeds and they will end up among the losers. The only path to success is

55. Say: "O Foolish People! In spite of this, do you bid me worship a deity
other than God,"

56. Even though it has been revealed to you and to those before you that if
you indulge in polytheism your deeds will go waste and you will be among the
losers. In fact, worship God only and show gratitude to Him alone.

Surah Zumar 54
worshipping God and showing gratitude to Him.

The expression means that with polytheism whatever deeds are done
even for God go waste and do not bear any fruit. He accepts the good
deeds of only those of His servants who do not set up partners with God.

The words ^ jZ\lS\ °y ^pj litis 5lsl Jj point to the fact that the
obligation a person owes to God with regard to showing gratitude to
Him is fulfilled only when He worships God alone. If He associates
others with God in this worship, then he cannot be considered as
someone who is grateful to God, and the whole edifice of his religiosity
is razed to the ground.

57 ("\V) ^^4-^ ^ht^ti

The verse implies that if these foolish people have set up partners with
God, then this is because they have not appreciated the true majesty and
exaltedness of God. They have measured God with their limited scales.
For this reason, they have not been able to distinguish between a ray of
light and the sun, between a drop of water and the ocean. The fact is that
on the Day of Judgedment this whole earth will be in God's grasp like a
handful of sand and all the heavens too will be folded up in His hands.
What association can these deities have with such a mighty being so that
they be regarded as His partners in administering this universe and He
becomes dependent on their help.

The word 1^3 refers to that quantity of a thing which is picked up as a
handful.

The words hy>j& lie- Jli5j ls\^4-i imply that the person of God is
exalted and beyond the partners these foolish people associate with Him.
Such associations are not only against His holiness but also His
exaltedness.

U M £ Ml

57. And these people did not give due importance to God. On the Day of
Judgement, He will hold the entire earth in His grasp and the heavens also will
be folded in His hand. Glorious and exalted is He above the things they
associate with Him.

58. And when the trumpet is blown, all who are in the heavens and on earth
shall fall down unconscious except those who shall be spared by God. Then
when the trumpet is blown again, they shall suddenly rise and gaze around

Surah Zumar 55
Further details are furnished here about the belief of the Idolaters
regarding their deities. They reckoned that these deities are very close to
God and would win such and such things for their worshippers, and if
God tries to seize them, these deities would protect them because of the
influence they wielded on God. The fact of the matter is that on the Day
of Judgement when the trumpet is sounded for the first time, every
creature on earth will fall down unconscious; only they will be secure
from this who God wants to protect. Then when the trumpet is sounded
for a second time, everyone will rise up and look here and there in
amazement. What is implied is that when such is the horror of this day,
then who can dare try to advocate and intercede for someone before God
by cajoling Him; similarly, who can claim to be a peer of the God whose
might is such that one sound of His trumpet can knock off people
unconscious and another sound bring them back to consciousness?

It is evident from the words 4JJl «.UL H\ that there will be some people
who on that day will be secure from falling unconscious. Who will be
these people? It is difficult to give a definite answer to this question.
However, it is evident from the succeeding verses that angels who would
be glorifying and extolling God around His throne will be the ones who
will not be effected by the trumpet sound. This is merely a hint. I am not
fully confident in this opinion. I will try to direct attention of our readers
to certain insinuations in this regard while explaining the verse.

The earth referred to here is the one which will come into existence on
the Day of Judgement with new laws. The verse: Jsjl\ js- Jj^j
(tA:M) (keep in mind the day when the earth is changed into a different
earth, (14:48)) refers to this earth. Our earth is lit up because of
receiving light from the sun; for this reason our observation is limited to
what can be felt and seen; however, that earth will be lit up by the light
of God; hence, many more facts and details will come before people.
The nature of this light is not explained here. The reason is that our
language does not have the words to express its nature and type.
However, the Qur'an has specified its effects at many instances. Thus

them.

59. And the earth will shine with the radiance of her Lord, and the register
will be laid open and the prophets and the witnesses shall be called forth, and
all shall be judged with fairness and none shall be wronged.

Surah Zumar

56

(\"\" :o«) joj^. iJJI i5ftlLt(You remained heedless of this day, so We

have removed the veil before you. So sharp is your eyesight today.
(50:22) It is evident from this verse that today what eyes do not have the
power to observe will become observable in the earth which will later
come to being. Similarly, at another place, \t is stated: cui-j^-lj
l^liil IjJ U oUi^l JVlj lijUi-l i>lSL j^i^i ^ J~j\ 5V (°~^ (And it
casts forth all its burdens. And man cries out: "What is the matter with
her?" On that Day, she will narrate all her story at the intimation of your
Lord, (99:2-5)). Though these facts are not hidden even today from men
of insight but those whose eyes are covered cannot see them; however,
on that Day, these facts will light up from the radiance of God is such a
manner that these people who today have become blind and deaf will
also see them.

The words 5 ^iliLN jLa} J^-Ij s-\jJ^1\\j *lSTj <-j^^ ^?JJ

refer to the affects of the appearance of God's light and radiance: the
reward and punishment with which people are being warned of and they
are not willing to accept it will readily manifest themselves on that Day.
All veils will be lifted. The book will be placed in front. Contextual
indication shows that it refers to the register of accounts of people. At
other instances in the Qur'an, calling forth of prophets and witnesses is
discussed in detail. The Almighty will ask the prophets to bear witness
to what they taught their people and what was their response. Details are
mentioned in Surah Ma'idah. The word "witnesses" connotes generality
and vastness. In other words, those people shall also be called forth who
will be in a position to bear witness in some matter whether they are
from among human beings or from among the angels. Since by status
this ummah is j *1j>4^ (God's witnesses on earth) hence the

reformers and the righteous will also be summoned and they will be
asked what they taught and told people and what their response was.
After this testimony is presented once people are called forth, the
account of each person will be judged with fairness and not the slightest
of injustice will be done to anyone.

This verse explains what is said in the previous one by the words: |Uj
5_jlLlLM (and none shall be wronged): each person shall reap what he

60. And every soul shall be recompensed according to its deeds. And He well
knows what they have been doing.

Surah Zumar 57

sowed and what he will receive will be fully commensurate with his
deeds. Thus there is no question of any injustice. Each person will reap
the harvest of the crop he cultivated and taste the fruit of the tree he
planted.

The words ^ psX'J^ refer to the fact that there is no possibility

that God will forget any deed of a person; He is fully aware of what
people are doing and everything is clearly written down in His register.

The purpose of all these details is to open the eyes of the Idolaters so
that they realize how baseless are their desires and what the actual
reality they will encounter is.

l^jjp- jLgl JUj Ut>!3^ ClScs \i>jjX>- iil JLa- \y>j (Ji \jy£=> j)i tjrtr^j

61 (v^) <> yi^i itf elk. j: ijis

The words 1 j_^= ^ All refer to the Idolaters who are under discussion.
I have indicated at an appropriate place that polytheism (shirk) is
disbelief (kufr). Only that belief in God is considerable to Him which is
based on pure monotheism. If it is contaminated with polytheism, then it
becomes disbelief.

The verse describes the consequences of the witnesses that were borne
in the court of God: once these testimonies end all those guilty of
disbelief will be led to Hell. Once they come near it, its gates will be
opened. At another instance in the Qur'an it is specified that Hell has
seven gates and the throngs that will enter each of these gates will be
categorized according to their sins.

Tire words oUT £^=4^- OjJ^ p^-* J-"J °^=^. U^5=- p$ J^j

<JP (-M-XiJI SIS' cJi». ^=43 Jj y IS lli l£=L»°j> ftlil state
that when the keepers of Hell see these wretched people, they will
rebuke them on seeing their horrible fate and ask them whether
messengers of God came to them to inform them of the horrors of this
Day. In reply, these people will confess their crime and say that
messengers did come to them yet it was their wretched response that
made God send His promised punishment on them - the disbelievers.

61. And in throngs the disbelievers shall be led to Hell. Until when they draw
near, its gates will be opened, and its keepers will ask them: "Did there not come
to you messengers from among you who proclaimed to you the revelations of
your Lord and forewarned you of the meeting this day?" They will reply: "Yes,"
but the promise of torment for the disbelievers will be fulfilled.

Surah Zumar

0 a

58

The expression l_jIjJL!I kS, as is explained at an appropriate place, refers
to the total decision of God which He pronounced before Satan in
response to the latter' s challenge. The Almighty had declared that
whoever follows Satan will end up in Hell together with him. Here only
God's decision is referred to. At another instance in the Qur'an, it is
stated that these people will clearly confers their crime. Thus the wprds
of Surah Mulk are: IS*1». jJ lj)U ^ jj l4suU 131 1^j>>- Ifei Ills'

Ji*j jl iLli llS_y 1 j3^j ij jl^ji oi s-ils^ 1 ^ Jj^ ^ ^3ij Hj-^So jj

(V- A :"\V) l_>1^1 (_i uS" U(Every time a multitude of theirs is cast
into it, its keepers will ask them: "Did no warner come to you to warn
you about this Day?" They will say: "A warner did come but we rejected
him and said: 'God has not sent down anything; you are only in grave
error.'" And they will say: "If only we had listened or used our intellect,
we would not have been among the dwellers of Hell." (67:8-10)

After these disbelievers utter their reply referred to above, they will be
told to enter the gates of Hell and this entry is forever.

In the words ^ i JS3^S\ £'Jl» JlLJ the people connoted by the word
^>J&di\ are obviously the ones which are under discussion. This
adjective sheds light on the real reason of their evasion and rejection: it
is out of sheer arrogance that they evaded the truth and became worthy
of this abode which has been specially reserved for the arrogant.

jL$J Jlij I^jIjji CUptJSj I&jjU- IS], JL>- Vysj &&-\ (Jj. jl^Jj &??J

The word Jj-^ means to lead or drive something to something. It is
used both in the positive and the negative sense. When conducive winds
drive the clouds of mercy to gardens and orchards, then this word is used
in its positive sense. Similarly, when the companions of Hell are driven
to Hell, then this word is used in its negative sense here, as is the case
with the preceding verse. In the verse under discussion, it is used in its
positive sense. This is because in front of them and behind the righteous

62. It shall be said to them: "Enter the gates of Hell to stay there forever."
Thus what an evil abode is that of the haughty.

63. And those who feared their Lord shall be led in throngs to Paradise. Until
when they draw near it and its gates will be opened, and its keepers will say to
them: "Peace be to you! Be happy; enter it forever."

Surah Zumar 59

as well as on their left and right there will be angels of God who in their
company and custody will take them to Paradise.

The answer to the conditional clause in this verse is suppressed. A
similar example of such suppression can be seen in verses 103-105 of
Surah Saffat. While explaining those verses, I have tried to explain the
eloquence and occasion of this suppression. At times, such is the nature
of the answer of a conditional clause or sentence that words are unable
to express it. On such occasions, it is suppressed:

(Silence has meanings which speech cannot express)

jUlk is a word of welcome. It is like saying: "May you always be
happy! May you always live in happiness and comfort! May you prosper
and grow!"

The words \y£\ /vjjl are used in contrast to \/y£r^ /vjjl. It is evident from
these words that since these people feared God they were never inflicted
with arrogance; in fact, they listened to and accepted what the messengers
of God called them to. The verse says that such people will be led to
Paradise in the company of the angels until when its gates are opened to
them and its keepers welcome them with salutations ... At that time, what
they will acquire cannot be imagined by anyone today. Aj: another place,
the Qur'an has used the words:(W:V^) sjl £ <J£ U JJhl
(Then no one knows what bliss has been kept hidden for him. (32:17)).

jjci diii ii4»- iy* Jbj^ ^33 j »-^3 *h -xii-i ijJilj

The word land (J=>j\) here refers to the land of Paradise which is
mentioned earlier in verse 69. In this verse, it is specified that the land is
the land of Paradise. When the dwellers of Paradise will see that the
promises made by God through his prophets and messengers have been
fulfilled one by one, then their tongues will spontaneously thank God.
They will say that they are thankful to God Who fulfilled all His promises
and made them the inheritors of the land of Paradise where they can move
about wherever they want to. There is a subtle reference in the words

64. And they will say: "Gratitude be to God who has fulfilled His promise
made with us and made us inherit the earth; we may dwell in Paradise
wherever we please." So how wonderful is the reward of the righteous.

Surah Zumar 60

"made them the inheritors" that this Paradise was given to Adam (sws)
their father; however, Satan deprived him of it by luring him away; to
regain it, the Almighty imposed the condition that the progeny of Adam
should go into the world and fight against Satan; then those who win this
battle will become inheritors of this Paradise. In other words, these people
of Paradise will express their gratitude that they have been successful in
this test and they have regained the Paradise, lost by their father.

Consider next the part: eJo- {y? 1^21 it is mentioned earlier on
that the dwellers of Paradise will have whatever they want. It is now said
that will full liberty and authority they will move around in Paradise
wherever they want to. It is evident from this that in Paradise nothing
will impede the desires and intentions of a person to materialize. This is
an abode which cannot be imagined of in this world. Its reality will only
be understood when this new world will appear with its new laws and
mankind also appears in it with new strengths and abilities, and this new
earth will shine with the radiance of its Lord instead of that of the sun.

The part Oii?l*Jl 'J>-\ l»^s occurs in exact contrast to <jj jSouJl iSy^
of verse seventy two. A requirement of this contrast was that here words
like Oi*^ or or similar ones be used; however, this would have
merely fulfilled the requirement of contrast; there would not have been
much addition in meaning. Use of the word OiL?l£ has added the meaning
that the real thing that is instrumental in taking a person to Paradise is his
deeds. Those who are dreaming to go to Paradise on the basis of some
hypothetical intercession are living in a fool's paradise.

Contextual indication shows that this verse is adjacent to verse sixty
nine and the angels mentioned are the ones which carry the throne of the
Almighty and other near ones of this category, as is evident from the
words Oi^U- and L £ > *i\ Jji. In Surah Mu'min, the next siirah, they are
mentioned thus:

(V :!♦) ^4-\ ljIIc (Those who bear the Throne and those who stand
around it give glory to their Lord while celebrating His praises and

65. And you shall see the angels encircling the throne of God, giving glory to
their Lord while expressing praise for Him. And people shall be judged with
fairness, and it shall be said: "God, Lord of the Universe, is worthy of gratitude."

Surah Zumar 61

believe in Him. And they implore forgiveness for those who have
embraced faith, saying: "Lord, Your mercy and your knowledge
embrace all things; so forgive those who repent and follow Your path
and shield them from the punishment of Hell." (40:7)

This is a mention of the state of the angels on the day witnesses will be
presented in this divine court. The purpose of this mention is that it
becomes evident to the Idolaters - who solely depend on the intercession
of the angels - that because of the horror of that day they too would be
very anxious and gathered around the throne of the Almighty busy
extolling Him. It should remain clear that this is the state of the angels
who bear the throne of God; what then will be the state of other angels
who are not as lofty in status as these angels. In other words, on that day
when the loftiest of angels would only be thinking of their own self, how
will they have time to intercede for others.

The words Ji-L J£±> Cs^J i m ply that the cases of people will be
decided with complete justice and truth; neither will there be any
opportunity for anyone to intervene and intercede for someone nor will
anyone dare intervene in this matter.

Once God's mercy and justice manifest themselves in a perfect
manner, the cry of 46 *k (Only God, Lord of the worlds, is

worthy of praise and gratitude) will resound from every nook and
corner. The believers will chant this cry and the angels of the throne will
also join the believers in this chanting.

It is evident from this that what makes God worthy of praise and
gratitude is His justice and His discernment of truth and falsehood. If
this does not exist, then this world is a place where evil reigns supreme
and people are not called to account for it. If this is the case of this
world, then no one can regard its creator to be worthy of praise and
gratitude. When on the Day of Judgement the perfect mercy and perfect
justice manifest themselves, then the anxiety and doubt of everyone will
be appeased and every part of the universe will reverberate with cries of
His praise and gratitude. In other words, the dawn of praise and gratitude
which people awaited will appear and this new world will dazzle with
the light of God.

This brings me to the end of the tafsir of this surah. jiJl*M ljj *k -u*-ls
(so only God, Lord of the worlds, is worthy of praise and gratitude).

Rahmanabad
24 th June 1975 AD